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In this episode, we discuss WLOP co-host William Paris's recently published book Race, Time, and Utopia: Critical Theory and the Process of Emancipation. In his book, Will examines the utopian elements in the theories of W.E.B. Du Bois, Martin Delany, Marcus Garvey, Frantz Fanon, and James Boggs and their critique of racial domination as the domination of social time. The crew talks about the relationship between utopia and realism, the centrality of time for our social practices, and how history can provide critical principles for an emancipated society. We even find out whether Gil, Lillian, and Owen think the book is any good!  patreon.com/leftofphilosophyReferences:William Paris, Race, Time, and Utopia: Critical Theory and the Process of Emancipation (New York: Oxford University Press, 2025)Thomas Blanchet, Lucas Chancel, and Amory Gethin, "Why Is Europe More Equal than the United States?" American Economic Journal: Applied Economics 14 (4): 480–518 (2022)Music:“Vintage Memories” by Schematist | schematist.bandcamp.com“My Space” by Overu | https://get.slip.stream/KqmvAN

La révolution industrielle au 19e siècle, est-ce que c'est un avancée ou un traumatisme qui nous habite encore ? Note: merci à @EdwinVan57 de l'avoir souligné. En 1871 la France a perdu l'Alsace et la Moselle et non la Lorraine entière.  Adhérez à cette chaîne pour obtenir des avantages : https://www.youtube.com/channel/UCN4TCCaX-gqBNkrUqXdgGRA/join Script: Maxime Testart de @laratplace et Laurent Turcot https://www.youtube.com/@laratplace Montage et réalisation: Laurent Turcot Pour soutenir la chaîne, au choix: 1. Cliquez sur le bouton « Adhérer » sous la vidéo. 2. Patreon: https://www.patreon.com/hndl 00:00 Introduction 02:30 C'est quoi la Révolution industrielle ? 06:14 Les origines au 18e siècle 12:23 Pourquoi la Grande-Bretagne ? 23:04 Des innovations qui changent le monde 29:30 Toujours plus vite et plus loin 33:31 Des villes industrielles 41:29 Deuxième révolution industrielle 46:17 Une source de conflits 56:05 Conclusion Musique issue du site : epidemicsound.com Images provenant de https://www.storyblocks.com Abonnez-vous à la chaine: https://www.youtube.com/c/LHistoirenousledira Les vidéos sont utilisées à des fins éducatives selon l'article 107 du Copyright Act de 1976 sur le Fair-Use. Sources et pour aller plus loin: Roland Marx, La révolution industrielle en Grande-Bretagne, Paris, Armand Colin, 1992 (1970). Nadège Sougy et Patick Verley, « La première industrialisation (1750-1880) » Documentation photographique, janvier-février 2008 Patrick Verley, La révolution industrielle, Paris, Gallimard, 1997 (1985). Jean-Pierre Rioux, La révolution industrielle 1780-1880, Paris, 1989 (1971). Chantal Beauchamp. Révolution industrielle et croissance économique au 19e siècle, Paris, Ellipses, 1997. Jean-Pierre Rioux et Dominique Redor, La révolution industrielle en Grande-Bretagne, Paris, Hatier, 1980. J.M. Roberts et O.A. Westad, Histoire du monde. 3. L'Âge des révolutions, Paris, Perrin, 2016. Joel Mokyr (dir.), The British Industrial Revolution: An Economic Perspective, Westview Press, 2018. Riello, Giorgio. Cotton: The Fabric That Made the Modern World. Cambridge: Cambridge University Press, 2013. E. P. Thompson, The Making of the English Working Class, Vintage, 1980 (1963). Smith, Bonnie G. et al. World in the Making: A Global History. New York: Oxford University Press, 2019. Jürgen Osterhammel, La transformation du monde, une histoire globale du XIXe siècle, Paris, Nouveau Monde. 2017 (2009 Louis Chevalier, Classes laborieuses et classes dangereuses pendant la première moitié du XIXe siècle, Paris, Plon, 1958. E. J. Hobsbawm, Histoire économique et sociale de la Grande-Bretagne. tome 2, de la révolution industrielle à nos jours, Paris, Seuil, 1977 (1968). E. J. Hobsbawm, Industry and Empire: From 1750 to the Present Day. 1999. Sidney Pollard, Peaceful Conquest: The Industrialization of Europe, 1760–1970, Oxford, Oxford University Press, 1981. David S. Landes, Richesse et pauvreté des nations. Pourquoi des riches ? Pourquoi des pauvres ?, Paris, Albin Michel, 2000 (1998) Jean-Charles Asselain, Histoire économique de la France du XVIIIe siècle à nos jours. Paris, Points, 2011, (1984), Emma Griffin, A Short History of the British Industrial Revolution, London, Bloomsbury, 2010. N. F. R. Crafts, British Economic Growth during the Industrial Revolution, Clarendon Press, 1985 François Crouzet, Histoire de l'économie européenne, 1000-2000, Albin Michel, Paris, 2000 Paul Bairoch, Révolution industrielle et sous-développement, Paris, éd. de l'E.H.E.S.S., 1974 (1963). https://fr.wikipedia.org/wiki/Puddlage Jean-Charles Asselain, « Révolution industrielle » [en ligne]. In Encyclopædia Universalis. Disponible sur : https://www-universalis-edu-com.biblioproxy.uqtr.ca/encyclopedie/revolution-industrielle/ Samir Amin. « Industrie » - Industrialisation et formes de société [en ligne]. In Encyclopædia Universalis. Francis Demier. « Multiplication des inventions » [en ligne]. In Encyclopædia Universalis. https://www.geo.fr/histoire/quest-ce-que-la-revolution-industrielle-208173 « LA RÉVOLUTION INDUSTRIELLE | Je révise avec toi | #08 », Je révise avec toi, 8 mars 2023. « LA SECONDE RÉVOLUTION INDUSTRIELLE | Je révise avec toi | #40 », Je révise avec toi, 7 mai 2023. « Révolution industrielle : Le Charbon, Moteur de la Puissance Britannique | Partie 1 | SLICE HISTOIRE », SLICE Histoire, 30 septembre 2024. « L'Industrialisation », RÉCIT Univers social, 20 août 2019. « L'HISTOIRE PAR L'IMAGE | La révolution industrielle », Grand Palais, 2 octobre 2020. « Coal, Steam, and The Industrial Revolution: Crash Course World History #32 » CrashCourse, 20 août 2012. Autres références disponibles sur demande. #histoire #documentaire #revolutionindustrielle #revolutionaryinventions #industrialrevolution #industrialrevolution

Welcome to the broadcast! Some Lide winds blow the cobwebs away, before we head up into the Curlew Mountains to view some strange lights...

Dr. Daniel Hale Williams is often described as the first person to successfully perform an open-heart surgery. That's not entirely accurate, but he was still a surgical innovator, and he was also a huge part of the Black Hospital Movement. Research: "Daniel Hale Williams." Contemporary Black Biography, vol. 2, Gale, 1992. Gale In Context: U.S. History, link.gale.com/apps/doc/K1606000260/GPS?u=mlin_n_melpub&sid=bookmark-GPS&xid=c4ae7664. Accessed 28 Jan. 2025. "Daniel Hale Williams." Notable Black American Men, Book II, edited by Jessie Carney Smith, Gale, 1998. Gale In Context: U.S. History, link.gale.com/apps/doc/K1622000479/GPS?u=mlin_n_melpub&sid=bookmark-GPS&xid=80e75e7e. Accessed 28 Jan. 2025. Buckler, Helen. “Doctor Dan: Pioneer in American Surgery.” Little, Brown and Company. 1954. Cobb, W M. “Daniel Hale Williams-Pioneer and Innovator.” Journal of the National Medical Association vol. 36,5 (1944): 158-9. COBB, W M. “Dr. Daniel Hale Williams.” Journal of the National Medical Association vol. 45,5 (1953): 379-85. Cook County Health. “Celebrating 30 Years: Provident Hospital of Cook County.” https://cookcountyhealth.org/provident-hospital-30th-anniversary/ Gamble, Vanessa Northington. “Making a place for ourselves : the Black hospital movement, 1920-1945.” New York : Oxford University Press. 1995. Gamble, Vanessa Northington. “The Provident Hospital Project: An Experiment in Race Relations and Medical Education.” Bulletin of the History of Medicine, WINTER 1991. Via JSTOR. https://www.jstor.org/stable/44442639 Gordon, Ralph C. “Daniel Hale Williams: Pioneer Black Surgeon and Educator.” Journal of Investigative Surgery, 18:105–106, 2005. DOI: 10.1080/08941930590956084 Hughes, Langston. “Famous American Negroes.” Dodd Mead. 1954. Jackson State University. “Who Was Dr. Daniel Hale Williams?” https://www.jsums.edu/gtec/dr-daniel-hale-williams/ Jefferson, Alisha J. and Tamra S. McKenzie. “Daniel Hale Williams, MD: ‘A Moses in the profession.’” American College of Surgeons CC2017 Poster Competition. 2017. Office of the Illinois Secretary of State. “51. Dr. Daniel Hale Williams Letter to Governor Joseph Fifer (1889).” 100 Most Valuable Documents at the Illinois State Archives. https://www.ilsos.gov/departments/archives/online_exhibits/100_documents/1889-williams-letter-gov.html Olivier, Albert F. “In Proper Perspective: Daniel Hale Williams, M.D.” Annals of Thoracic Surgery. Volume 37, Issue 1p96-97 January 1984. https://www.annalsthoracicsurgery.org/article/S0003-4975(10)60721-7/fulltext Raman, Jai. “Access to the Heart – Evolution of surgical techniques.” Global Surgery. Vol. 1, No. 2. doi: 10.15761/GOS.1000112 Rock County, Wisconsin. “Dr. Daniel Hale Williams.” https://legacy.co.rock.wi.us/daniel-hale-williams Summerville, James. “Educating Black doctors : a history of Meharry Medical College.” University of Alabama Press. https://archive.org/details/educatingblackdo0000summ/ The Provident Foundation. “History- Dr. Daniel Hale Williams.” https://provfound.org/index.php/history/history-dr-daniel-hale-williams “Early Chicago: Hospital of Hope.” DuSable to Obama: Chicago’s Black Metropolis. https://www.wttw.com/dusable-to-obama/provident-hospital See omnystudio.com/listener for privacy information.

Welcome to the broadcast! Let's wander around some places associated with St Brigid, including a very famous street in central London...

In this episode, Cory, James, and Gray discuss the recent interview with Joe Rogan and Wesley Huff on the Joe Rogan Experience. This was a unique moment that allowed a scholar of biblical manuscripts to talk about Christianity on the most downloaded podcast in the world. We are interested in apologetics and evangelism, particularly how Dutch theology has deeply affected apologetics over the last half-century.  Sources mentioned in this episode: The Joe Rogan Experience #2252 - Wesley Huff https://open.spotify.com/episode/0alzUZNnXcEL9MJzE9KD9P?si=dacf8411d52b48d8 Apologetics Canada https://apologeticscanada.com/ Augustine, Confessions, trans. Henry Chadwick, Oxford World's Classics (Oxford: Oxford University Press, 2008). Bruce Manning Metzger and Bart D. Ehrman, The Text of the New Testament: Its Transmission, Corruption, and Restoration, 4. ed (New York: Oxford University Press, 2005). Full Unedited Unaltered Wes Huff vs. Billy Carson Debate, 2024, https://www.youtube.com/watch?v=F7ngjtT43-4. Wesley Huff Website: https://www.wesleyhuff.com/ Reach us at graceincommonpodcast@gmail.com. If you want to make a donation, please visit ⁠⁠⁠https://donorbox.org/graceincommon⁠⁠⁠ Our theme music is Molly Molly by Blue Dot Sessions (www.sessions.blue) ⁠⁠⁠CC BY-NC 4.0⁠⁠⁠

Welcome to the broadcast! Step back with me into Ordinary Time as we celebrate Twelfth Night... Welsh style! Plus let's pay a visit to Pentre Ifan, said to be the entrance to Annwn...

Professor Mark Sedgwick joins me for a profound exploration of Traditionalism and its many facets. We dive into the primordial and perennial traditions, unpack why humanity isn't headed for a "Star Trek" future, and discuss key concepts like Kali Yuga, Rene Guenon's influence, and the ongoing meaning crisis. Our conversation touches on Sufism, the sacred underpinnings of modernity, and the often-overlooked roles of racism, caste, and materialism. We also explore New Age beliefs, the pitfalls of ideological extremes, gender dynamics, and the contrast between exoteric and esoteric knowledge. An in-depth, illuminating conversation that challenges modern assumptions. Find out more about Mark Sedgwick here: Mark Sedgwick — Aarhus University (au.dk) --------------------------------------------------------------------------------------- Mark Sedgwick is a professor of Arab and Islamic Studies in the department for the Study of Religion in the School of Culture and Society at Aarhus University, Denmark. He trained as a historian at the Universities of Oxford and Bergen, and taught for many years at the American University in Cairo. At Aarhus, he is the coordinator of the Arab and Islamic Studies Research Network (ICSRU). He is also the chair of the Nordic Society for Middle Eastern Studies and president of the European Network for the Study of Islam and Esotericism. Mark's research focuses on junctions for the transfer of religions and traditions in the late pre-modern and modern periods. His most recent book is Traditionalism: The Radical Project for Restoring Sacred Order (London: Pelican; New York: Oxford University Press, 2023). See the YouTube video here. --------------------------------------------------------------------------------------- Check out our YouTube channel for more coaching tips and our Podcast channel for full episode videos Uplevel your coaching with a free copy of Mark's latest eBook, The Top 12 Embodiment Coaching Techniques  Join Mark for those juicy in-person workshops and events Fancy some free coaching demo sessions with Mark?  Connect with Mark Walsh on Instagram    As a thanks for being a loyal listener, we're sharing a cheeky discount code for $100 OFF our most popular Certification of Embodiment Coaching course:  CEC100PODCAST More info here: https://embodimentunlimited.com/cec/

Welcome to the broadcast! Thinking about Britain's Germanic heritage, this Christmas we raise a glass to the ancient northern spirits: the mothers at Modraniht, and the Norse dísir and their Dísablót.

Send us a textI know. Just what everyone needed, an episode about an election. To take a break from reading and watching election postmortems, I decided to return to one of my favorite teaching texts, the monk Jocelin of Brakelond's Chronicle of the Abbey of Bury St. Edmunds. This is more of a personal memoir of what Jocelin saw and experienced as a monk than it is the standard monastic chronicle. It contains the fullest account of the process by which English monasteries in the High Middle Ages elected an abbot, and I thought that would be a fun and a far less stressful subject than our recent election—at least for our listeners if not for the monks of Bury St. Edmunds in 1182. My co-host for this episode is my partner for life and inspiration for all things medieval, my wife Ellen.  This episode is especially for those of our listening audience who regard the U.S. election results with fear and trembling and a sickness unto death.Quotations are from Jocelin of Brakelond, Chronicle of the Abbey of Bury St. Edmunds, trans. Diane Greenway and Jane Sayers. New York: Oxford University Press, 1989.This episodes includes a musical interlude: Orbita Solaris (Short Version) Gregorian Chant Chant group Psallentes, directed by Hendrik Vanden Abeele, singing from a 12th century antiphoner, prepared for the Mariakerk in Utrecht. Semi-live recording by Jo Cops at Heverlee, Belgium, May 2009. Singers are: Conor Biggs, Pieter Coene, Lieven Deroo, Paul Schils, Philippe Souvagie and Hendrik Vanden. Abeele.https://www.youtube.com/watch?v=lo-yb-UDBHAListen on Podurama https://podurama.com Intro and exit music are by Alexander NakaradaIf you have questions, feel free to contact me at richard.abels54@gmail.com

Comparing the Hebrew of Isaiah 9.6 to most popular English translations results in some serious questions. Why have our translations changed the tense of the verbs from past to future? Why is this child called “Mighty God” and “Eternal Father”? In this presentation I work through Isaiah 9.6 line by line to help you understand the Hebrew. Next I look at interpretive options for the child as well as his complicated name. Not only will this presentation strengthen your understanding of Isaiah 9.6, but it will also equip you to explain it to others. Listen to this episode on Spotify or Apple Podcasts —— Links —— See my other articles here Check out my class: One God Over All Get the transcript of this episode Support Restitutio by donating here Join our Restitutio Facebook Group and follow Sean Finnegan on Twitter @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play them out on the air Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Who is Sean Finnegan?  Read Sean’s bio here Below is the paper presented on October 18, 2024 in Little Rock, Arkansas at the 4th annual UCA Conference. Access this paper on Academia.edu to get the pdf. Full text is below, including bibliography and end notes. Abstract Working through the grammar and syntax, I present the case that Isaiah 9:6 is the birth announcement of a historical child. After carefully analyzing the name given to the child and the major interpretive options, I make a case that the name is theophoric. Like the named children of Isaiah 7 and 8, the sign-child of Isaiah 9 prophecies what God, not the child, will do. Although I argue for Hezekiah as the original fulfillment, I also see Isaiah 9:6 as a messianic prophecy of the true and better Hezekiah through whom God will bring eternal deliverance and peace. Introduction Paul D. Wegner called Isaiah 9:6[1] “one of the most difficult problems in the study of the Old Testament.”[2] To get an initial handle on the complexities of this text, let's begin briefly by comparing the Hebrew to a typical translation. Isaiah 9:6 (BHS[3]) כִּי־יֶ֣לֶד יֻלַּד־לָ֗נוּ בֵּ֚ן נִתַּן־לָ֔נוּ וַתְּהִ֥י הַמִּשְׂרָ֖ה עַל־שִׁכְמ֑וֹ וַיִּקְרָ֨א שְׁמ֜וֹ פֶּ֠לֶא יוֹעֵץ֙ אֵ֣ל גִּבּ֔וֹר אֲבִיעַ֖ד שַׂר־שָׁלֽוֹם׃ Isaiah 9:6 (ESV) For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Curiosities abound in the differences between these two. The first two clauses in English, “For to us a child is born” and “to us a son is given,” employ the present tense while the Hebrew uses the perfect tense, i.e. “to us a child has been born.”[4] This has a significant bearing on whether we take the prophecy as a statement about a child already born in Isaiah's time or someone yet to come (or both). The ESV renders the phrase,וַיִּקְרָא שְׁמוֹ  (vayikra sh'mo), as “and his name shall be called,” but the words literally mean “and he called his name” where the “he” is unspecified. This leaves room for the possibility of identifying the subject of the verb in the subsequent phrase, i.e. “And the wonderful counselor, the mighty God called his name…” as many Jewish translations take it.  Questions further abound regardingאֵל גִּבּוֹר (el gibbor), which finds translations as disparate as the traditional “Mighty God”[5] to “divine warrior”[6] to “in battle God-like”[7] to “Mighty chief”[8] to “Godlike hero,”[9] to Luther's truncated “Held.”[10]  Another phrase that elicits a multiplicity of translations is אֲבִיעַד (aviad). Although most versions read “Eternal Father,”[11] others render the word, “Father-Forever,”[12] “Father for all time,”[13] “Father of perpetuity,”[14] “Father of the Eternal Age,”[15] and “Father of Future.”[16] Translators from a range of backgrounds struggle with these two phrases. Some refuse to translate them at all, preferring clunky transliterations.[17] Still, as I will show below, there's a better way forward. If we understand that the child had a theophoric name—a name that is not about him, but about God—our problems dissipate like morning fog before the rising sun. Taking the four pairs of words this way yields a two-part sentence name. As we'll see this last approach is not only the best contextual option, but it also allows us to take the Hebrew vocabulary, grammar, and syntax at face value, rather than succumbing to strained translations and interpretational gymnastics. In the end, we're left with a text literally rendered and hermeneutically robust. Called or Will Call His Name? Nearly all the major Christian versions translate וַיִּקְרָא (vayikra), “he has called,” as “he will be called.” This takes an active past tense verb as a passive future tense.[18] What is going on here? Since parents typically give names at birth or shortly thereafter, it wouldn't make sense to suggest the child was already born (as the beginning of Isa 9:6 clearly states), but then say he was not yet named. Additionally, וַיִּקְרָא (vayikra) is a vav-conversive plus imperfect construction that continues the same timing sequence of the preceding perfect tense verbs.[19] If the word were passive (niphal binyan) we would read וַיִּקָּרֵא (vayikarey) instead of וַיִּקְרָא (vayikra). Although some have suggested an emendation of the Masoretic vowels to make this change, Hugh Williamson notes, “there is no overriding need to prefer it.”[20] Translators may justify rendering the perfect tense as imperfect due to the idiom called a prophetic past tense (perfectum propheticum). Wilhelm Gesenius notes the possibility that a prophet “so transports himself in imagination into the future that he describes the future event as if it had been already seen or heard by him.”[21] Bruce Waltke recognizes the phenomenon, calling it an accidental perfective in which “a speaker vividly and dramatically represents a future situation both as complete and independent.”[22] Still, it's up to the interpreter to determine if Isaiah employs this idiom or not. The verbs of verse 6 seem quite clear: “a child has been born for us … and the government was on his shoulder … and he has called his name…” When Isaiah uttered this prophecy, the child had already been born and named and the government rested on his shoulders. This is the straightforward reading of the grammar and therefore should be our starting point.[23] Hezekiah as the Referent One of the generally accepted principles of hermeneutics is to first ask the question, “What did this text mean in its original context?” before asking, “What does this text mean to us today?” When we examine the immediate context of Isa 9:6, we move beyond the birth announcement of a child with an exalted name to a larger prophecy of breaking the yoke of an oppressor (v4) and the ushering in of a lasting peace for the throne of David (v7). Isaiah lived in a tumultuous time. He saw the northern kingdom—the nation of Israel—uprooted from her land and carried off by the powerful and cruel Assyrian Empire. He prophesied about a child whose birth had signaled the coming freedom God would bring from the yoke of Assyria. As Jewish interpreters have long pointed out, Hezekiah nicely fits this expectation.[24] In the shadow of this looming storm, Hezekiah became king and instituted major religious reforms,[25] removing idolatry and turning the people to Yahweh. The author of kings gave him high marks: “He trusted in Yahweh, the God of Israel. After him there was no one like him among all the kings of Judah nor among those who were before him” (2 Kgs 18:5).[26] Then, during Hezekiah's reign, Sennacherib sent a large army against Judea and laid siege to Jerusalem. Hezekiah appropriately responded to the threatening Assyrian army by tearing his clothes, covering himself with sackcloth, and entering the temple to pray (2 Kings 19:1). He sent word to Isaiah, requesting prayer for the dire situation. Ultimately God brought miraculous deliverance, killing 185,000 Assyrians, which precipitated a retreat. There had not been such an acute military deliverance since the destruction of Pharaoh's army in the sea. Indeed, Hezekiah's birth did signal God's coming deliverance. In opposition to Hezekiah as the referent for Isa 9:6, Christian interpreters have pointed out that Hezekiah did not fulfill this prophecy en toto. Specifically, Hezekiah did not usher in “an endless peace” with justice and righteousness “from this time onward and forevermore” (Isa. 9:7). But, as John Roberts points out, the problem only persists if we ignore prophetic hyperbole. Here's what he says: If Hezekiah was the new king idealized in this oracle, how could Isaiah claim he would reign forever? How could Isaiah so ignore Israel's long historical experience as to expect no new source of oppression would ever arise? The language, as is typical of royal ideology, is hyperbolic, and perhaps neither Isaiah nor his original audience would have pushed it to its limits, beyond its conventional frames of reference, but the language itself invites such exploitation. If one accepts God's providential direction of history, it is hard to complain about the exegetical development this exploitation produced.[27] Evangelical scholar Ben Witherington III likewise sees a reference to both Hezekiah and a future deliverer. He writes, “[T]he use of the deliberately hyperbolic language that the prophet knew would not be fulfilled in Hezekiah left open the door quite deliberately to look for an eschatological fulfillment later.”[28] Thus, even if Isaiah's prophecy had an original referent, it left the door open for a true and better Hezekiah, who would not just defeat Assyria, but all evil, and not just for a generation, but forever. For this reason, it makes sense to take a “both-and” approach to Isa 9:6. Who Called His Name? Before going on to consider the actual name given to the child, we must consider the subject of the word וַיִּקְרָא (vayikra), “and he called.” Jewish interpreters have and continue to take אֵל גִבּוֹר (el gibbor), “Mighty God,” as the subject of this verb. Here are a few examples of this rendering: Targum Jonathan (2nd century) And his name has been called from before the One Who Causes Wonderful Counsel, God the Warrior, the Eternally Existing One—the Messiah who will increase peace upon us in his days.[29] Shlomo Yitzchaki (11th century) The Holy One, blessed be He, Who gives wondrous counsel, is a mighty God and an everlasting Father, called Hezekiah's name, “the prince of peace,” since peace and truth will be in his days.[30] Jacob ben Isaac Ashkenazi (16th century) “For a child is born to us.” A son will be born and this is Hezekiah. Though Ahaz is an evildoer, his son Hezekiah will be a righteous king. He will be strong in his service of the Holy One. He will study Torah and the Holy One will call him, “eternal father, peaceful ruler.” In his days there will be peace and truth.[31] The Stone Edition of the Tanach (20th century) The Wondrous Adviser, Mighty God, Eternal Father, called his name Sar-shalom [Prince of Peace][32] Although sometimes Christian commentators blithely accuse Jewish scholars of avoiding the implications of calling the child “Mighty God” and “Eternal Father,” the grammar does allow multiple options here. The main question is whether Isaiah specified the subject of the verb וַיִקְרָ (vayikra) or not. If he has, then the subject must be אֵל גִבּוֹר (el gibbor). If he has not, then the subject must be indefinite (i.e. “he” or “one”). What's more, the Masoretic punctuation of the Hebrew suggests the translation, “and the Wonderful Adviser, the Mighty God called his name, ‘Everlasting Father, Prince of Peace'”[33] However, Keil and Delitzsch point out problems with this view on both grammatical and contextual grounds. They write: [I]t is impossible to conceive for what precise reason such a periphrastic description of God should be employed in connection with the naming of this child, as is not only altogether different from Isaiah's usual custom, but altogether unparalleled in itself, especially without the definite article. The names of God should at least have been defined thus, הַיּוֹעֵץ פֵּלֶא הַגִּבּוֹר, so as to distinguish them from the two names of the child.”[34] Thus, though the Masoretic markings favor the Jewish translation, the grammar doesn't favor taking “Wonderful Counselor, Mighty God” as the subject. It's certainly not impossible, but it is a strained reading without parallels in Isaiah and without justification in the immediate context. Let's consider another possibility. His Name Has Been Called Instead of taking אֵל גִּבּוֹר (el gibbor) as the subject, we can posit an indefinite subject for וַיִקְרָ (vayikra): “one has called.” Examples of this outside of Isaiah 9:6 include Gen 11:9; 25:26; Exod 15:23; and 2 Sam 2:16. The phenomenon appears in Gesenius (§144d) and Joüon and Muraoka (§155e), both of which include our text as examples. However, the translation “one has called his name” is awkward in English due to our lack of a generic pronoun like on in French or man in German. Accordingly, most translations employ the passive construction: “his name has been called,” omitting the subject.[35] This is apparently also how those who produced the Septuagint (LXX) took the Hebrew text, employing a passive rather than an active verb.[36] In conclusion, the translation “his name has been called” works best in English. Mighty Hero Now we broach the question of how to render אֵל גִּבּוֹר el gibbor. As I've already noted, a few translations prefer “mighty hero.” But this reading is problematic since it takes the two words in reverse order. Although in English we typically put an adjective before the noun it modifies, in Hebrew the noun comes first and then any adjectives that act upon it. Taking the phrase as אֵל גִּבּוֹר (gibbor el) makes “mighty” the noun and “God” the adjective. Now since the inner meaning of אֵל (el) is “strong” or “mighty,” and גִּבּוֹר gibbor means “warrior” or “hero,” we can see how translators end up with “mighty warrior” or “divine hero.” Robert Alter offers the following explanation: The most challenging epithet in this sequence is ‘el gibor [sic], which appears to say “warrior-god.” The prophet would be violating all biblical usage if he called the Davidic king “God,” and that term is best construed here as some sort of intensifier. In fact, the two words could conceivably be a scribal reversal of gibor ‘el, in which case the second word would clearly function as a suffix of intensification as it occasionally does elsewhere in the Bible.[37] Please note that Alter's motive for reversing the two words is that the text, as it stands, would violate all biblical usage by calling the Davidic king “God.” But Alter is incorrect. We have another biblical usage calling the Davidic king “God” in Psalm 45:6. We must allow the text to determine interpretation. Changing translation for the sake of theology is allowing the tail to wag the dog. Another reason to doubt “divine warrior” as a translation is that “Wherever ʾēl gibbôr occurs elsewhere in the Bible there is no doubt that the term refers to God (10:21; cf. also Deut. 10:17; Jer. 32:18),” notes John Oswalt.[38] Keil and Delitzsch likewise see Isa 10:21 as the rock upon which these translations suffer shipwreck.[39] “A remnant will return,” says Isa 10:21, “the remnant of Jacob, to the mighty God.” The previous verse makes it clear that “mighty God” refers to none other than “Yahweh, the holy one of Israel.” Without counter examples elsewhere in the Bible, we lack the basis to defy the traditional ordering of “God” as the noun and “mighty” or “warrior” as the adjective.[40] Mighty God-Man Did Isaiah foresee a human child who would also be the mighty God? Did he suddenly get “a glimpse of the fact that in the fullness of the Godhead there is a plurality of Persons,” as Edward Young thought?[41] Although apologists seeking to prove the deity of Christ routinely push for this reading, other evangelical scholars have expressed doubts about such a bold interpretation.[42] Even Keil and Delitzsch, after zealously batting away Jewish alternatives, admit Isaiah's language would not have suggested an incarnate deity in its original context.[43] Still, it would not be anachronistic to regard a king as a deity in the context of the ancient Near East. We find such exalted language in parallels from Egypt and Assyria in their accession oracles (proclamations given at the time a new king ascends the throne). Taking their cue from the Egyptian practices of bestowing divine throne names upon the Pharaoh's accession to the throne, G. von Rad and A. Alt envisioned a similar practice in Jerusalem. Although quite influential, Wegner has pointed out several major problems with this way of looking at our text: (1) the announcement is to the people in Isa 9:6, not the king; (2) Isa 9:6 does not use adoption language nor call the child God's son; (3) יֶלֶד (yeled), “child,” is never used in accession oracles; (4) the Egyptian parallels have five titles not four as in Isa 9:6; (5) Egyptians employ a different structure for accession oracles than Isa 9:6; and (6) we have no evidence elsewhere that Judean kings imitated the Egyptian custom of bestowing divine titles.[44] Another possibility, argued by R. A. Carlson, is to see the names as anti-Assyrian polemic.[45] Keeping in mind that Assyria was constantly threatening Judah in the lifetime of Isaiah and that the child born was to signal deliverance, it would be no surprise that Isaiah would cast the child as a deliberate counter-Assyrian hero. Still, as Oswalt points out, “[T]he Hebrews did not believe this [that their kings were gods]. They denied that the king was anything more than the representative of God.”[46] Owing to a lack of parallels within Israel and Isaiah's own penchant for strict monotheism,[47] interpreting Isa 9:6 as presenting a God-man is ad hoc at best and outright eisegesis at worst. Furthermore, as I've already noted, the grammar of the passage indicates a historical child who was already born. Thus, if Isaiah meant to teach the deity of the child, we'd have two God-men: Hezekiah and Jesus. Far from a courtly scene of coronation, Wegner makes the case that our text is really a birth announcement in form. Birth announcements have (1) a declaration of the birth, (2) an announcement of the child's name, (3) an explanation of what the name means, and (4) a further prophecy about the child's future.[48] These elements are all present in Isa 9:6, making it a much better candidate for a birth announcement than an accession or coronation oracle. As a result, we should not expect divine titles given to the king like when the Pharaohs or Assyrian kings ascended the throne; instead, we ought to look for names that somehow relate to the child's career. We will delve more into this when we broach the topic of theophoric names. Mighty God's Agent Another possibility is to retain the traditional translation of “mighty God” and see the child as God's agent who bears the title. In fact, the Bible calls Moses[49] and the judges[50] of Israel אֱלֹהִים (elohim), “god(s),” due to their role in representing God. Likewise, as I've already mentioned, the court poet called the Davidic King “god” in Ps 45:6. Additionally, the word אֵל (el), “god,” refers to representatives of Yahweh whether divine (Ps 82:1, 6) or human (John 10.34ff).[51] Thus, Isa 9:6 could be another case in which a deputized human acting as God's agent is referred to as God. The NET nicely explains: [H]aving read the NT, we might in retrospect interpret this title as indicating the coming king's deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Ps 45:6 addresses the Davidic king as “God” because he ruled and fought as God's representative on earth. …When the king's enemies oppose him on the battlefield, they are, as it were, fighting against God himself.[52] Raymond Brown admits that this “may have been looked on simply as a royal title.”[53] Likewise Williamson sees this possibility as “perfectly acceptable,” though he prefers the theophoric approach.[54] Even the incarnation-affirming Keil and Delitzsch recognize that calling the child אֵל גִּבּוֹר (el gibbor) is “nothing further…than this, that the Messiah would be the image of God as no other man ever had been (cf., El, Ps. 82:1), and that He would have God dwelling within Him (cf., Jer. 33:16).”[55] Edward L. Curtis similarly points out that had Isaiah meant to teach that the child would be an incarnation of Yahweh, he would have “further unfolded and made central this thought” throughout his book.[56] He likewise sees Isa 9:6 not as teaching “the incarnation of a deity” but as a case “not foreign to Hebrew usage to apply divine names to men of exalted position,” citing Exod 21:6 and Ps 82:6 as parallels.[57] Notwithstanding the lexical and scholarly support for this view, not to mention my own previous position[58] on Isa 9:6, I'm no longer convinced that this is the best explanation. It's certainly possible to call people “Gods” because they are his agents, but it is also rare. We'll come to my current view shortly, but for now, let's approach the second controversial title. Eternal Father The word אֲבִיעַד (aviad), “Eternal Father,” is another recognizable appellative for Yahweh. As I mentioned in the introduction, translators have occasionally watered down the phrase, unwilling to accept that a human could receive such a title. But humans who pioneer an activity or invent something new are fathers.[59] Walking in someone's footsteps is metaphorically recognizing him as one's father.[60] Caring for others like a father is yet another way to think about it.[61] Perhaps the child is a father in one of these figurative senses. If we follow Jerome and translate אֲבִיעַד (aviad) as Pater futuri saeculi, “Father of the future age,” we can reconfigure the title, “Eternal Father,” from eternal without beginning to eternal with a beginning but without an end. However, notes Williamson, “There is no parallel to calling the king ‘Father,' rather the king is more usually designated as God's son.”[62] Although we find Yahweh referred to as “Father” twice in Isaiah (Isa 63:16; 64:7), and several more times throughout the Old Testament,[63] the Messiah is not so called. Even in the New Testament we don't see the title applied to Jesus. Although not impossible to be taken as Jesus's fatherly role to play in the age to come, the most natural way to take אֲבִיעַד (aviad) is as a reference to Yahweh. In conclusion, both “mighty God” and “eternal Father” most naturally refer to Yahweh and not the child. If this is so, why is the child named with such divine designations? A Theophoric Name Finally, we are ready to consider the solution to our translation and interpretation woes. Israelites were fond of naming their kids with theophoric names (names that “carry God”). William Holladay explains: Israelite personal names were in general of two sorts. Some of them were descriptive names… But most Israelite personal names were theophoric; that is, they involve a name or title or designation of God, with a verb or adjective or noun which expresses a theological affirmation. Thus “Hezekiah” is a name which means “Yah (= Yahweh) is my strength,” and “Isaiah” is a name which means “Yah (= Yahweh) has brought salvation.” It is obvious that Isaiah is not called “Yahweh”; he bears a name which says something about Yahweh.[64] As Holladay demonstrates, when translating a theophoric name, it is customary to supplement the literal phrase with the verb, “to be.” Hezekiah = “Yah (is) my strength”; Isaiah = “Yah (is) salvation.” Similarly, Elijah means “My God (is) Yah” and Eliab, “My God (is the) Father.” Theophoric names are not about the child; they are about the God of the parents. When we imagine Elijah's mother calling him for dinner, she's literally saying “My God (is) Yah(weh), it's time for dinner.” The child's name served to remind her who her God was. Similarly, these other names spoke of God's strength, salvation, and fatherhood. To interpret the named child of Isa 9:6 correctly, we must look at the previously named children in Isa 7 and 8. In chapter 7 the boy is called “Immanuel,” meaning “God (is) with us” (Isa 7:14). This was a historical child who signaled prophecy. Isaiah said, “For before the boy knows to reject evil and choose good, the land whose two kings you dread will be abandoned” (Isa 7:16). In Isa 8:1 we encounter “Maher-Shalal-Hash-Baz,” or “The spoil speeds, the prey hastens.”[65] This child has a two-sentence name with an attached prophecy: “For before the boy calls, ‘my father' or ‘my mother,' the strength of Damascus and the plunder of Samaria will be carried off before the king of Assyria” (Isa 8:4). Both children's sign names did not describe them nor what they would do, but what God would do for his people. Immanuel is a statement of faith. The name means God has not abandoned his people; they can confidently say, “God is with us” (Isa 8:10). Maher-Shalal-Hash-Baz does not mean that the child would become a warrior to sack Damascus and seize her spoils, but that God would bring about the despoiling of Judah's enemy. When we encounter a third sign-named child in as many chapters, we are on solid contextual grounds to see this new, longer name in the same light. Isaiah prophecies that this child has the government upon his shoulder, sits on the throne of David, and will establish a lasting period of justice and righteousness (Isa 9:5, 7). This child bears the name “Pele-Yoets-El-Gibbor-Aviad-Sar-Shalom.” The name describes his parents' God, the mighty God, the eternal Father. Although this perspective has not yet won the day, it is well attested in a surprising breadth of resources. Already in 1867, Samuel David Luzzatto put forward this position.[66] The Jewish Publication Society concurred in their 2014 study Bible: Semitic names often consist of sentences that describe God … These names do not describe that person who holds them but the god whom the parents worship. Similarly, the name given to the child in this v. does not describe that child or attribute divinity to him, but describes God's actions.[67] The New Oxford Annotated Bible (NRSV) footnote on Isa. 9:6 says, “As in many Israelite personal names, the deity, not the person named, is being described.”[68] Additional scholars advocating the view also include Holladay (1978), Wegner (1992), Goldingay (1999, 2015), and Williamson (2018). Even so, Keil and Delitzsch eschew “such a sesquipedalian name,” calling it “unskillful,” and arguing that it would be impractical “to be uttered in one breath.”[69] But this is to take the idea too literally. No one is going to actually call the child by this name. John Goldingay helpfully explains: So he has that complicated name, “An-extraordinary-counselor-is-the-warrior-God, the-everlasting-Father-is-an-officer-for-well-being.” Like earlier names in Isaiah (God-is-with-us, Remains-Will-Return, Plunder-hurries-loot-rushes), the name is a sentence. None of these names are the person's everyday name—as when the New Testament says that Jesus will be called Immanuel, “God [is] with us,” without meaning this expression is Jesus' name. Rather, the person somehow stands for whatever the “name” says. God gives him a sign of the truth of the expression attached to him. The names don't mean that the person is God with us, or is the remains, or is the plunder, and likewise this new name doesn't mean the child is what the name says. Rather he is a sign and guarantee of it. It's as if he goes around bearing a billboard with that message and with the reminder that God commissioned the billboard.[70] Still, there's the question of identifying Yahweh as שַׂר־שָׁלוֹם (sar shalom). Since most of our translations render the phrase “Prince of Peace,” and the common meaning of a prince is someone inferior to the king, we turn away from labeling God with this title. Although HALOT mentions “representative of the king, official” for the first definition their second is “person of note, commander.”[71] The BDB glosses “chieftain, chief, ruler, official, captain, prince” as their first entry.[72] Wegner adds: “The book of Isaiah also appears to use the word sar in the general sense of “ruler.””[73] Still, we must ask, is it reasonable to think of Yahweh as a שַׂר (sar)? We find the phrase שַׂר־הַצָּבָא (sar-hatsava), “prince of hosts,” in Daniel 8:11 and שַׂר־שָׂרִים (sar-sarim), “prince of princes,” in verse 25, where both refer to God.[74]  The UBS Translators' Handbook recommends “God, the chief of the heavenly army” for verse 11 and “the greatest of all kings” for verse 25.[75] The handbook discourages using “prince,” since “the English word ‘prince' does not mean the ruler himself but rather the son of the ruler, while the Hebrew term always designates a ruler, not at all implying son of a ruler.”[76] I suggest applying this same logic to Isa 9:6. Rather than translating שַׂר־שָׁלוֹם (sar shalom) as “Prince of Peace,” we can render it, “Ruler of Peace” or “Ruler who brings peace.” Translating the Name Sentences Now that I've laid out the case for the theophoric approach, let's consider translation possibilities. Wegner writes, “the whole name should be divided into two parallel units each containing one theophoric element.”[77] This makes sense considering the structure of Maher-shalal-hash-baz, which translates two parallel name sentences: “The spoil speeds, the prey hastens.” Here are a few options for translating the name. Jewish Publication Society (1917) Wonderful in counsel is God the Mighty, the Everlasting Father, the Ruler of peace[78] William Holladay (1978) Planner of wonders; God the war hero (is) Father forever; prince of well-being[79] New Jewish Publication Society (1985) The Mighty God is planning grace; The Eternal Father, a peaceable ruler[80] John Goldingay (1999) One who plans a wonder is the warrior God; the father for ever is a commander who brings peace[81] John Goldingay (2015) An-extraordinary-counselor-is-the-warrior-God, the-everlasting-Fathers-is-an-official-for-well-being[82] Hugh Williamson (2018) A Wonderful Planner is the Mighty God, An Eternal Father is the Prince of Peace[83] My Translation (2024) The warrior God is a miraculous strategist; the eternal Father is the ruler who brings peace[84] I prefer to translate אֵל גִּבּוֹר (el gibbor) as “warrior God” rather than “mighty God” because the context is martial, and  גִּבּוֹר(gibbor) often refers to those fighting in war.[85] “Mighty God” is ambiguous, and easily decontextualized from the setting of Isa 9:6. After all, Isa 9:4-5 tells a great victory “as on the day of Midian”—a victory so complete that they burn “all the boots of the tramping warriors” in the fire. The word פֶּלֶא (pele), though often translated “wonderful,” is actually the word for “miracle,” and יוֹעֵץ (yoets) is a participle meaning “adviser” or “planner.” Since the context is war, this “miracle of an adviser” or “miraculous planner” refers to military plans—what we call strategy, hence, “miraculous strategist.” Amazingly, the tactic God employed in the time of Hezekiah was to send out an angel during the night who “struck down one hundred eighty-five thousand in the camp of the Assyrians” (Isa 37:36). This was evidently the warrior God's miraculous plan to remove the threat of Assyria from Jerusalem's doorstep. Prophecies about the coming day of God when he sends Jesus Christ—the true and better Hezekiah—likewise foretell of an even greater victory over the nations.[86] In fact, just two chapters later we find a messianic prophecy of one who will “strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked” (Isa 11:4). The next phrase, “The eternal Father,” needs little comment since God's eternality and fatherhood are both noncontroversial and multiply attested. Literally translated, שַׂר־שָׁלוֹם (sar-shalom) is “Ruler of peace,” but I take the word pair as a genitive of product.[87] Williamson unpacks this meaning as “the one who is able to initiate and maintain Peace.”[88] That his actions in the time of Hezekiah brought peace is a matter of history. After a huge portion of the Assyrian army died, King Sennacherib went back to Nineveh, where his sons murdered him (Isa 37:37-38). For decades, Judah continued to live in her homeland. Thus, this child's birth signaled the beginning of the end for Assyria. In fact, the empire itself eventually imploded, a fate that, at Hezekiah's birth, must have seemed utterly unthinkable. Of course, the ultimate peace God will bring through his Messiah will far outshine what Hezekiah achieved.[89] Conclusion We began by considering the phraseוַיִּקְרָא שְׁמוֹ  (vayikra sh'mo). We noted that the tense is perfect, which justifies a past-tense interpretation of the child who had already been born by the time of the birth announcement. I presented the case for Hezekiah as the initial referent of Isa 9:6 based on the fact that Hezekiah’s life overlapped with Isaiah’s, that he sat on the throne of David (v7), and that his reign saw the miraculous deliverance from Assyria's army. Furthermore, I noted that identifying the child of Isa 9:6 as Hezekiah does not preclude a true and better one to come. Although Isa 9:6 does not show up in the New Testament, I agree with the majority of Christians who recognize this text as a messianic prophecy, especially when combined with verse 7. Next we puzzled over the subject for phraseוַיִּקְרָא שְׁמוֹ  (vayikra sh'mo.) Two options are that the phrase פֶּלֶא יוֹעֵץ אֵל גִּבּוֹר (pele yoets el gibbor) functions as the subject or else the subject is indefinite. Although the Jewish interpreters overwhelmingly favor the former, the lack of definite articles and parallel constructions in Isaiah make me think the latter is more likely. Still, the Jewish approach to translation is a legitimate possibility. I explained how a passive voice makes sense in English since it hides the subject, and settled on “his name has been called,” as the best translation. Then we looked at the phrase אֵל גִּבּוֹר (el gibbor) and considered the option of switching the order of the words and taking the first as the modifier of the second as in “mighty hero” or “divine warrior.” We explored the possibility that Isaiah was ascribing deity to the newborn child. We looked at the idea of Isaiah calling the boy “Mighty God” because he represented God. In the end we concluded that these all are less likely than taking God as the referent, especially in light of the identical phrase in Isa 10:21 where it unambiguously refers to Yahweh. Moving on to אֲבִיעַד (aviad), we considered the possibility that “father” could refer to someone who started something significant and “eternal” could merely designate a coming age. Once again, though these are both possible readings, they are strained and ad hoc, lacking any indication in the text to signal a non-straightforward reading. So, as with “Mighty God,” I also take “Eternal Father” as simple references to God and not the child. Finally, we explored the notion of theophoric names. Leaning on two mainstream Bible translations and five scholars, from Luzzatto to Williamson, we saw that this lesser-known approach is quite attractive. Not only does it take the grammar at face value, it also explains how a human being could be named “Mighty God” and “Eternal Father.” The name describes God and not the child who bears it. Lastly, drawing on the work of the Jewish Publication Society, Goldingay, and Williamson, I proposed the translation: “The warrior God is a miraculous strategist; the eternal Father is the ruler who brings peace.” This rendering preserves the martial context of Isa 9:6 and glosses each word according to its most common definition. I added in the verb “is” twice as is customary when translating theophoric names. The result is a translation that recognizes God as the focus and not the child. This fits best in the immediate context, assuming Hezekiah is the original referent. After all, his greatest moment was not charging out ahead of a column of soldiers, but his entering the house of Yahweh and praying for salvation. God took care of everything else. Likewise, the ultimate Son of David will have God's spirit influencing him: a spirit of wisdom, understanding, counsel, might, knowledge, and fear of God (Isa 11:2). The eternal Father will so direct his anointed that he will “not judge by what his eyes see or decide by what his ears hear” (Isa 11:3). In his days God will bring about a shalom so deep that even the animals will become peaceful (Isa 11:6-8). An advantage of this reading of Isa 9:6 is that it is compatible with the full range of christological positions Christians hold. Secondly, this approach nicely fits with the original meaning in Isaiah’s day, and it works for the prophecy’s ultimate referent in Christ Jesus. Additionally, it is the interpretation with the least amount of special pleading. Finally, it puts everything into the correct order, allowing exegesis to drive theology rather than the other way around. Bibliography Kohlenberger/Mounce Concise Hebrew-Aramaic Dictionary of the Old Testament. Altamonte Springs: OakTree Software, 2012. The Holy Scriptures According to the Masoretic Text: A New Translation. Philadelphia, PA: The Jewish Publication Society, 1917. The Jewish Study Bible. Edited by Adele Berlin and Marc Zvi Brettler. Second ed. New York: Oxford University Press, 2014. Net Bible, Full Notes Edition. Edited by W. Hall Harris III James Davis, and Michael H. Burer. 2nd ed. Nashville: Thomas Nelson, 2019. The New Oxford Annotated Bible. Edited by Carol A. Newsom Marc Z. Brettler, Pheme Perkins. Third ed. New York: Oxford University Press, 2001. The Stone Edition of the Tanach. Edited by Nosson Scherman and Meir Zlotowitz. Brooklyn, NY: Artscroll, 1996. Tanakh, the Holy Scriptures: The New Jps Translation According to the Traditional Hebrew Text. 4th, Reprint. Philadelphia, PA: The Jewish Publication Society, 1985. Translation of Targum Onkelos and Jonathan. Translated by Eidon Clem. Altamonte Springs, FL: OakTree Software, 2015. Alter, Rober. The Hebrew Bible: Prophets, Nevi’im. Vol. 2. 3 vols. New York: W. W. Norton & Co., 2019. Ashkenazi, Jacob ben Isaac. Tze’enah Ure’enah: A Critical Translation into English. Translated by Morris M. Faierstein. Berlin: De Gruyter, 2017. https://www.sefaria.org/Tze’enah_Ure’enah%2C_Haftarot%2C_Yitro.31?lang=bi&with=About&lang2=en. Baumgartner, Ludwig Koehler and Walter. The Hebrew and Aramaic Lexicon of the Old Testament. Edited by M. E. J. Richardson. Leiden: Brill, 2000. Brown, Raymond E. Jesus: God and Man, edited by 3. New York: Macmillan, 1967. Carlson, R. A. “The Anti-Assyrian Character of the Oracle in Is. Ix, 1-6.” Vetus Testamentum, no. 24 (1974): 130-5. Curtis, Edward L. “The Prophecy Concerning the Child of the Four Names: Isaiah Ix., 6, 7.” The Old and New Testament Student 11, no. 6 (1890): 336-41. Delitzsch, C. F. Keil and F. Commentary on the Old Testament. Peabody, MA: Hendrickson, 1996. Finnegan, Sean. “Jesus Is God: Exploring the Notion of Representational Deity.” Paper presented at the One God Seminar, Seattle, WA, 2008, https://restitutio.org/2016/01/11/explanations-to-verses-commonly-used-to-teach-that-jesus-is-god/. Francis Brown, S. R. Driver, and Charles A. Briggs. The Brown-Driver-Briggs Hebrew and English Lexicon Peabody, MA: Hendrickson, 1996. Gesenius, Wilhelm. Gesenius’ Hebrew Grammar. Edited by E. Kautzsch and A. E. Cowley. 2nd ed. Oxford: Clarendon Press, 1910. Goldingay, John. “The Compound Name in Isaiah 9:5(6).” The Catholic Biblical Quarterly 61, no. 2 (1999): 239-44. Goldingay, John. Isaiah for Everyone. Louisville, KY: Westminster John Knox Press, 2015. Holladay, William L. Isaiah: Scroll of Prophetic Heritage. Grand Rapids, MI: Eerdmans, 1978. III, Ben Witherington. Isaiah Old and New. Minneapolis, MN: Fortress Press, 2017. https://www.jstor.org/stable/j.ctt1ggjhbz.7. Luzzatto, Samuel David. Shi’ur Komah. Padua, IT: Antonio Bianchi, 1867. O’Connor, Bruce K. Waltke and Michael P. An Introduction to Biblical Hebrew Syntax. Winona Lake, IN: Esenbrauns, 1990. Ogden, Graham S., and Jan Sterk. A Handbook on Isaiah. Ubs Translator's Handbooks. New York: United Bible Societies, 2011. Oswalt, John. The Book of Isaiah, Chapters 1-39. Nicot. Grand Rapids, MI: Eerdmans, 1986. Péter-Contesse, René and John Ellington. A Handbook on Daniel. Ubs Translator’s Handbooks. New York, NY: United Bible Societies, 1993. Roberts, J. J. M. First Isaiah. Vol. 23A. Hermeneia, edited by Peter Machinist. Minneapolis, MN: Fortress Press, 2001. Thayer, Joseph Henry. A Greek-English Lexicon of the New Testament. Peabody, MA: Hendrickson, 1996. Walter Bauer, Frederick W. Danker, William F. Arndt, F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, 2000. Wegner, Paul D. “A Re-Examination of Isaiah Ix 1-6.” Vetus Testamentum 42, no. 1 (1992): 103-12. Williamson, H. G. M. A Critical and Exegetical Commentary on Isaiah 1-27. Vol. 2. International Critical Commentary, edited by G. I. Davies and C. M. Tuckett. New York: Bloomsbury, 2018. Yitzchaki, Shlomo. Complete Tanach with Rashi. Translated by A. J. Rosenberg. Chicago, IL: Davka Corp, 1998. https://www.sefaria.org/Rashi_on_Isaiah.9.5.2?lang=bi&with=About&lang2=en. Young, Edward J. The Book of Isaiah: Chapters 1-18. Vol. 1. Grand Rapids, MI: Eerdmans, 1965. End Notes [1] Throughout I'll refer to Isaiah 9:6 based on the versification used in English translations. Hebrew Bibles shift the count by one, so the same verse is Isaiah 9:5. [2] Paul D. Wegner, “A Re-Examination of Isaiah Ix 1-6,” Vetus Testamentum 42, no. 1 (1992): 103. [3] BHS is the Biblia Hebraica Stuttgartensia, the standard Hebrew text based on the Leningrad Codex, a medieval Masoretic text. [4] In Hebrew the perfect tense roughly maps onto English past tense and the imperfect tense to future tense. [5] See NRSVUE, ESV, NASB20, NIV, NET, LSB, NLT, NKJ, ASV, KJV. [6] See translations by Robert Alter, James Moffat, and Duncan Heaster.  Also see Westminster Commentary, Cambridge Bible Commentary, New Century Bible Commentary, and The Daily Study Bible. [7] See New English Bible. [8] See Ibn Ezra. [9] See An American Testament. [10] “Held” means “hero” in German. In the Luther Bible (1545), he translated the phrase as “und er heißt Wunderbar, Rat, Kraft, Held, Ewig -Vater, Friedefürst,” separating power (Kraft = El) and hero (Held = Gibbor) whereas in the 1912 revision we read, “er heißt Wunderbar, Rat, Held, Ewig-Vater Friedefürst,” which reduced el gibbor to “Held” (hero). [11] See fn 4 above. [12] See New American Bible Revised Edition and An American Testament. [13] See New English Bible and James Moffatt's translation. [14] See Ibn Ezra. [15] See Duncan Heaster's New European Version. [16] See Word Biblical Commentary. [17] See Jewish Publication Society translation of 1917, the Koren Jerusalem Bible, and the Complete Jewish Bible. [18] In the Dead Sea Scrolls, 1QIsaa 8.24 reads “וקרא,” the vav-conversed form of “קרא,” translated “he will call,” an active future tense. This reading is implausible considering the unambiguous past tense of the two initial clauses that began verse 6: “a child has been born…a son has been given.” [19] “Here the Hebrew begins to use imperfect verb forms with the conjunction often rendered “and.” These verbs continue the tense of the perfect verb forms used in the previous lines. They refer to a state or situation that now exists, so they may be rendered with the present tense in English. Some translations continue to use a perfect tense here (so NJB, NJPSV, FRCL), which is better.” Graham S. Ogden, and Jan Sterk, A Handbook on Isaiah, Ubs Translator's Handbooks (New York: United Bible Societies, 2011). [20] H. G. M. Williamson, A Critical and Exegetical Commentary on Isaiah 1-27, vol. 2, International Critical Commentary, ed. G. I. Davies and C. M. Tuckett (New York: Bloomsbury, 2018), 371. [21] Wilhelm Gesenius, Gesenius’ Hebrew Grammar, ed. E. Kautzsch and A. E. Cowley, 2nd ed. (Oxford: Clarendon Press, 1910), §106n. [22] Bruce K. Waltke and Michael P. O’Connor, An Introduction to Biblical Hebrew Syntax (Winona Lake, IN: Esenbrauns, 1990), §30.5.1e. [23] John Goldingay takes a “both-and” position, recognizing that Isaiah was speaking by faith of what God would do in the future, but also seeing the birth of the son to the king as having already happened by the time of the prophecy. John Goldingay, Isaiah for Everyone (Louisville, KY: Westminster John Knox Press, 2015), 42. [24] Jewish authors include Rashi, A. E. Kimchi, Abravanel, Malbim, and Luzzatto. [25] See 2 Kings 18:3-7. [26] Unless otherwise noted, all translations are my own. [27] J. J. M. Roberts, First Isaiah, vol. 23A, Hermeneia, ed. Peter Machinist (Minneapolis, MN: Fortress Press, 2001), 153. [28] Ben Witherington III, Isaiah Old and New (Minneapolis, MN: Fortress Press, 2017), 95-6, 99-100. https://www.jstor.org/stable/j.ctt1ggjhbz.7. [29] Translation of Targum Onkelos and Jonathan, trans. Eidon Clem (Altamonte Springs, FL: OakTree Software, 2015). [30] Shlomo Yitzchaki, Complete Tanach with Rashi, trans. A. J. Rosenberg (Chicago, IL: Davka Corp, 1998). https://www.sefaria.org/Rashi_on_Isaiah.9.5.2?lang=bi&with=About&lang2=en. [31] Jacob ben Isaac Ashkenazi, Tze’enah Ure’enah: A Critical Translation into English, trans. Morris M. Faierstein (Berlin: De Gruyter, 2017). https://www.sefaria.org/Tze’enah_Ure’enah%2C_Haftarot%2C_Yitro.31?lang=bi&with=About&lang2=en. [32] Square brackets in original. The Stone Edition of the Tanach, ed. Nosson Scherman and Meir Zlotowitz (Brooklyn, NY: Artscroll, 1996). [33] Net Bible, Full Notes Edition, ed. W. Hall Harris III James Davis, and Michael H. Burer, 2nd ed. (Nashville: Thomas Nelson, 2019), 1266. [34] C. F. Keil and F. Delitzsch, Commentary on the Old Testament (Peabody, MA: Hendrickson, 1996), 249-50. [35] As mentioned above, the Hebrew is not actually passive. [36] The LXX reads “καὶ καλεῖται τὸ ὄνομα αὐτοῦ” (kai kaleitai to onoma autou), which means “and his name is called.” [37] Rober Alter, The Hebrew Bible: Prophets, Nevi’im, vol. 2, 3 vols. (New York: W. W. Norton & Co., 2019), 651. [38] John Oswalt, The Book of Isaiah, Chapters 1-39, Nicot (Grand Rapids, MI: Eerdmans, 1986), 247. [39] Delitzsch, 252. [40] The אֵלֵי גִבּוֹרִים (eley gibborim) of Ezek 32.21 although morphologically suggestive of a plural form of el gibbor, is not a suitable parallel to Isa 9:6 since אֵלֵי (eley) is the plural of אַיִל (ayil), meaning “chief” not אֵל (el). Thus, the translation “mighty chiefs” or “warrior rulers” takes eley as the noun and gibborim as the adjective and does not actually reverse them. [41] Edward J. Young, The Book of Isaiah: Chapters 1-18, vol. 1 (Grand Rapids, MI: Eerdmans, 1965), 338. [42] Translator's note A on Isa 9:6 in the NET states, “[I]t is unlikely that Isaiah or his audience would have understood the title in such a bold way.” Net Bible, Full Notes Edition, 1267. [43] “The Messiah is the corporeal presence of this mighty God; for He is with Him, He is in Him, and in Him He is with Israel. The expression did not preclude the fact that the Messiah would be God and man in one person; but it did not penetrate to this depth, so far as the Old Testament consciousness was concerned.” Delitzsch, 253. [44] See Wegner 104-5. [45] See R. A. Carlson, “The Anti-Assyrian Character of the Oracle in Is. Ix, 1-6,” Vetus Testamentum, no. 24 (1974). [46] Oswalt, 246. [47] Isa 43:10-11; 44:6, 8; 45:5-6, 18, 21-22; 46:9. Deut 17:14-20 lays out the expectations for an Israelite king, many of which limit his power and restrict his exaltation, making deification untenable. [48] Wegner 108. [49] See Exod 4:16; 7:1. The word “God” can apply to “any person characterized by greatness or power: mighty one, great one, judge,” s.v. “אֱלֹהִים” in Kohlenberger/Mounce Concise Hebrew-Aramaic Dictionary of the Old Testament.. The BDAG concurs, adding that a God is “that which is nontranscendent but considered worthy of special reverence or respect… of humans θεοί (as אֱלֹהִים) J[ohn] 10:34f (Ps 81:6; humans are called θ. in the OT also Ex 7:1; 22:27,” s.v. “θεός” in A Greek-English Lexicon of the New Testament and Other Early Christian Literature. [50] See Exod 21.6; 22:8-9. The BDB includes the definition, “rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power,” s.v. “אֱלֹהִים” in The Brown-Driver-Briggs Hebrew and English Lexicon [51] Thayer points this out in his lexicon: “Hebraistically, equivalent to God’s representative or vicegerent, of magistrates and judges, John 10:34f after Ps. 81:6 (Ps. 82:6)” s.v. “θέος” in A Greek-English Lexicon of the New Testament. [52] Net Bible, Full Notes Edition, 1267. [53] Raymond E. Brown, Jesus: God and Man, ed. 3 (New York: Macmillan, 1967), 25. [54] Williamson, 397. [55] Delitzsch, 253. See also fn 40 above. [56] Edward L. Curtis, “The Prophecy Concerning the Child of the Four Names: Isaiah Ix., 6, 7,” The Old and New Testament Student 11, no. 6 (1890): 339. [57] Ibid. [58] Sean Finnegan, “Jesus Is God: Exploring the Notion of Representational Deity” (paper presented at the One God Seminar, Seattle, WA2008), https://restitutio.org/2016/01/11/explanations-to-verses-commonly-used-to-teach-that-jesus-is-god/. [59] Jabal was the father of those who live in tents and have livestock (Gen 4:20) and Jubal was the father of those who play the lyre and the pipe (Gen 4:21). [60] Jesus told his critics, “You are from your father the devil, and you choose to do your father's desires” (John 8:44). [61] Job called himself “a father to the needy” (Job 29:16) and Isaiah prophesied that Eliakim would be “a father to the inhabitants of Jerusalem” (Isa 22:21). [62] Williamson, 397. [63] For references to Yahweh as father to the people see Deut 32:6; Ps 103:13; Prov 3:12; Jer 3:4; 31.9; Mal 1.6; 2:10. For Yahweh as father to the messiah see 2 Sam 7:14; 1 Chron 7:13; 28:6; Ps 89:27. [64] William L. Holladay, Isaiah: Scroll of Prophetic Heritage (Grand Rapids, MI: Eerdmans, 1978), 108. [65] See NRSVUE fn on Isa 8:1. [66] והנה המכוון במאמר פלא יועץ וגו’ הוא כי האל הגבור שהוא אבי עד ואדון השלום, הוא יועץ וגוזר לעשות פלא לישראל בזמן ממלכת הילד הנולד היום, ואח”כ מפרש למרבה המשרה וגו’. ולפי הפירוש הזה לא לחנם האריך כאן בתארי האל, כי כוונת הנביא לרמוז כי בבוא הפלא שהאל יועץ וגוזר עתה, יוודע שהוא אל גבור ובעל היכולת ושהוא אב לעד, ולא יפר בריתו עם בניו בני ישראל, ולא ישכח את ברית אבותם. ושהוא אדון השלום ואוהב השלום, ולא יאהב העריצים אשר כל חפצם לנתוש ולנתוץ ולהאביד ולהרוס, אבל הוא משפילם עד עפר, ונותן שלום בארץ, כמו שראינו בכל הדורות. Chat GPT translation: “And behold, the intention in the phrase ‘Wonderful Counselor’ and so on is that the mighty God, who is the Eternal Father and the Prince of Peace, is the Counselor and decrees to perform a wonder for Israel at the time of the reign of the child born today. Afterwards, it is explained as ‘to increase the dominion’ and so on. According to this interpretation, it is not in vain that the prophet elaborates on the attributes of God here, for the prophet’s intention is to hint that when the wonder that God now advises and decrees comes about, it will be known that He is the Mighty God and possesses the ability and that He is the Eternal Father. He will not break His covenant with His sons, the children of Israel, nor forget the covenant of their ancestors. He is the Prince of Peace and loves peace, and He will not favor the oppressors whose every desire is to tear apart, destroy, and obliterate, but He will humble them to the dust and grant peace to the land, as we have seen throughout the generations.” Samuel David Luzzatto, Shi’ur Komah (Padua, IT: Antonio Bianchi, 1867). Accessible at Sefaria and the National Library of Israel. [67]The Jewish Study Bible, ed. Adele Berlin and Marc Zvi Brettler, Second ed. (New York: Oxford University Press, 2014), 784. [68] The New Oxford Annotated Bible, ed. Carol A. Newsom Marc Z. Brettler, Pheme Perkins, Third ed. (New York: Oxford University Press, 2001), 991. [69] Delitzsch, 249. [70] Goldingay, 42-3. [71] Ludwig Koehler and Walter Baumgartner, The Hebrew and Aramaic Lexicon of the Old Testament, ed. M. E. J. Richardson (Leiden: Brill, 2000). [72] See s.v. “שַׂר” in The Brown-Driver-Briggs Hebrew and English Lexicon [73] Wegner 112. [74] Keil and Delitzsch say the sar of Dan 8:11 refers to “the God of heaven and the King of Israel, the Prince of princes, as He is called in v. 25,” Delitzsch, 297. [75] René and John Ellington Péter-Contesse, A Handbook on Daniel, Ubs Translator’s Handbooks (New York, NY: United Bible Societies, 1993). [76] Ibid. [77] Wegner 110-1. [78] The main text transliterates “Pele-joez-el-gibbor-/Abi-ad-sar-shalom,” while the footnote translates as indicated above. The Holy Scriptures According to the Masoretic Text: A New Translation (Philadelphia, PA: The Jewish Publication Society, 1917), 575. [79] Holladay, 109. [80] Tanakh, the Holy Scriptures: The New Jps Translation According to the Traditional Hebrew Text (4th: repr., Philadelphia, PA: The Jewish Publication Society, 1985), 634. [81] John Goldingay, “The Compound Name in Isaiah 9:5(6),” The Catholic Biblical Quarterly 61, no. 2 (1999): 243. [82] Goldingay, Isaiah for Everyone, 40. [83] Williamson, 355. [84] An alternative is “The warrior God is planning a miracle; the eternal Father is the ruler of peace.” [85] For גִּבּוֹר in a military context, see 1 Sam 17:51; 2 Sam 20.7; 2 Kgs 24:16; Isa 21.17; Jer 48:41; Eze 39:20; and Joel 2:7; 3:9. [86] See 2 Thess 2:8 and Rev 19:11-21 (cp. Dan 7:13-14). [87] See Gesenius § 128q, which describes a genitive of “statements of the purpose for which something is intended.” [88] Williamson, 401. [89] Isaiah tells of a time when God will “judge between nations,” resulting in the conversion of the weapons of war into the tools of agriculture and a lasting era when “nation shall not lift up sword against nation; neither shall they learn war any more” (Isa 2:4).

Due to the lateness of this episode (extreme tech issues), please enjoy a juicy extra-long section on Halloween

Gender is, of course, one of the most contentious ethical and political topics you can find at the moment. There are numerous practical and policy debates - for example those relating to medicine, prisons and sport - which can seem completely intractable, and which provoke the strongest possible opinions on all sides.Sitting behind these practical questions, however, is a cluster of theoretical questions, which can be summarised as questions about what gender actually is. Graham Bex-Priestley, a Lecturer at the IDEA Centre, has a novel approach to these questions. He suggests that we should think of someone's gender as being something like their name. In this interview, he explains why.Graham's article on this topic is here:Bex-Priestley, Graham. “Gender as Name.” Journal of Ethics and Social Philosophy 23, no. 2 (November 2022): 189–213.And here are some articles defending the other views mentioned in the conversation:Biological view: Byrne, Alex. “Are Women Adult Human Females?” Philosophical Studies 177, no. 12 (December 2020): 3783–803.Family resemblance view: Heyes, Cressida. Line Drawings: Defining Women through Feminist Practice. Ithaca: Cornell University Press, 2000.Social position via perceived reproductive role view: Haslanger, Sally. Resisting Reality: Social Construction and Social Critique. Oxford: Oxford University Press, 2012.Social constraints and enablements view: Ásta. Categories We Live By: The Construction of Sex, Gender, Race, and Other Social Categories. New York: Oxford University Press, 2018.Critical gender view: Dembroff, Robin. “Beyond Binary: Genderqueer as Critical Gender Kind.” Philosophers' Imprint 20, no. 9 (April 2020): 1–31. Note the “critical gender” view is about rejecting and destabilising dominant gender ideology and is not to be confused with the “gender critical” movement, which accepts the biological view.Existential self-identity view: Bettcher, Talia Mae. “Trans Identities and First-Person Authority.” In You've Changed: Sex Reassignment and Personal Identity, edited by Laurie Shrage, 98–120. Oxford: Oxford University Press, 2009.Pluralist view: Jenkins, Katharine. Ontology and Oppression: Race, Gender, and Social Reality. New York: Oxford University Press, 2023. See also Cull, Matthew J. What Gender Should Be. London: Bloomsbury, 2024.Performative view: Judith Butler's early books (Gender Trouble, Bodies That Matter) are the classics, but they can be difficult. In contrast, Butler's latest book is written for a public audience: Butler, Judith. Who's Afraid of Gender? Allen Lane, 2024 (many of the topics in this book are discussed in their Cambridge public lecture of the same title).Ethics Untangled is produced by the IDEA Ethics Centre at the University of Leeds.Twitter: @EthicsUntangledFacebook: https://www.facebook.com/ideacetlLinkedIn: https://www.linkedin.com/company/idea-ethics-centre/

Mathias är lågmäld men David kompenserar med att dubbeldramma. Jeroen försöker synka med temat och dricker Cutty Sark Prohibition. Vi snackar nämligen om Rum Row, spritsmuggling till USA på 1920-talet och The Real McCoy. Vi ses väl på St Pierre et Miquelon innan vi åker över? Vad var det i glaset? Mathias var bakfull och körde vatten. David dubbeldrammade privatfaten ”Rök på rök” och ”Orök på rök” från High Coast, två whiskies han inte orkat lägga upp på whiskybase. Jeroen avnjöt Cutty Sark Prohibition edition, som David tyckte såhär om: http://tjederswhisky.se/cutty-sark-prohibition-edition/ Lite om Cutty Sark: https://en.wikipedia.org/wiki/CuttySark(whisky) https://blog.bbr.com/2017/10/31/liquid-history-cutty-sark/ Några tips om Rum Row: https://en.wikipedia.org/wiki/Rum_row https://owlcation.com/humanities/Rum-Row-Ships-During-Prohibition https://therumlab.com/rum-runners-in-the-twenties-the-dry-decade/ Lite boktips för Rum Row: Andrieux, J. P., Rumrunners: The smugglers from St. Pierre and Miquelon and the Burin peninsula from Prohibition to the present day (St. John's: Flanker Press Ltd., 2009). Gervais, Marty, The rumrunners: a prohibition scrapbook: 30th anniversary edition, revised and expanded, 2 uppl. (1980; Emeryville, Ontario: Biblioasis, 2009). Rorabaugh, W. J., Prohibition: a concise history (New York: Oxford University Press, 2018). Willoughby, Malcolm F., Rum war at sea (Washington: Treasury Department, United States Coast Guard, 1964). Artikeln David läste från där DCL var helt öppna med att det började bli svårt att smuggla in sprit via Rum Row: ”Combine closes distilleries”, The Sunday Post 8/11 1925. The real McCoy fanns tydligen som uttryck redan på slutet av 1800-talet, men populariserades och blev mer spritt genom smugglaren Bill McCoy. Här kan ni se de små öarna St Pierre et Miquelon, om vilka Andrieux har skrivit: https://www.google.se/maps/place/Saint-Pierre-et-Miquelon/@46.9580457,- 56.912141,9z/data=!4m6!3m5!1s0x4b6c4b4bfb0e57d1:0x9c716737ea6c5c11!8m2!3d46.885 Läs Ola Brandborns artikel om Bill McCoy https://www.whisky.nu/bill-mccoy-the-real-mccoy/ Här når du oss: En trea whisky på Facebook (https://www.facebook.com/entreawhisky) Maila till oss på hej@entreawhisky.se Davids blogg tjederswhisky.se (https://www.tjederswhisky.se) Följ oss på Instagram: https://www.instagram.com/entreawhisky Bli medlem! https://entreawhisky.memberful.com/checkout?plan=74960

Rinnakkaispodimme LUE VÄHÄ! on taas lukenut vähän. Vade ja Joonas jatkavat filosofisia seikkailujaan demokratian ja epistemologian korpimailla. Käsittelyssä tällä erää Fabienne Peterin artikkeli "The epistemic circumstances of democracy" ja paletti ns. perustavia kysymyksiä. Onko demokratia paras tapa tehdä yhteisiä päätöksiä? Mitä tarkoitetaan parhaalla mahdollisella päätöksellä? Mitä on yhteinen hyvä? Ja mihin ihmeeseen demokratiaa tarvitaan jos meillä on asiantuntijoita? Jakson kirjallisuus: Arendt, Hannah (2005). Truth and Politics. José Medina & David Wood (toim.), Truth. Blackwell, 295–314. Brady, Michael & Miranda Fricker (2016). The Epistemic Life of Groups: Essays in the Epistemology of Collectives. Oxford University Press UK. Elliott, Kevin J. (2023). Democracy for Busy People. University of Chicago Press. https://doi.org/10.7208/chicago/9780226826318.001.0001. DOI: 10.7208/chicago/9780226826318.001.0001. Fricker, Miranda (2007). Epistemic Injustice. Oxford: Oxford University Press. Herzog, Lisa (2023). Citizen knowledge: markets, experts, and the infrastructure of democracy. 1. painos. New York: Oxford University Press. Peter, Fabienne (2016). The epistemic circumstances of democracy. Michael Brady & Miranda Fricker (toim.), The Epistemic Life of Groups: Essays in the Epistemology of Collectives. Oxford University Press UK. Platon (1999). Teokset. Neljäs osa, Valtio.

In dieser Episode gehe ich der Frage nach, warum BFRBs (z.B. Skin Picking, Haareausreißen, Nägelkauen) nicht nur bei Stress und Anspannung, sondern auch bei Langeweile und Unterstimulation vorkommen. Dazu stelle ich Euch das Stimulus-Regulation Model von Fred Penzel vor, das u.a. Annahmen dazu beinhaltet, wie BFRBs das Nervensystem regulieren und warum ausgerechnet diese Verhaltensweisen auftreten. Zu Beginn der Folge gibt es außerdem wichtige Informationen zu den anstehenden BFRB Konferenzen in UK, den USA und 2025 in Deutschland. Referenz: Penzel, F. (2003). The hair-pulling problem: A complete guide to trichotillomania. New York: Oxford University Press. Wenn Du diesen Podcast gerne unterstützen möchtest - hier findest Du die BFRB.care Kaffeekasse: https://ko-fi.com/bfrbcare (Falls Dir das lieber ist: Du kannst natürlich auch einfach direkt via Paypal an (bfrb.care(at)gmail.com) überweisen.) Weitere Infos zu Skin Picking bzw. Dermatillomanie, Trichotillomanie, Nägelkauen und anderen BFRBs findest Du auf meiner Homepage: www.skinpicking-trichotillomanie.de Wenn Du Fragen, Ideen oder Wünsche für bestimmte Themen hast, schreib mir einfach gerne über meine Homepage oder auf Instagram unter: https://www.instagram.com/bfrb.care/

It's the month of Lughnasadh or Lammas, so let's head out into the fields!

Wanna chat about the episode? Or just hang out? Come join us on discord!   --- The true meaning of life is to plant trees, under whose shade you do not expect to sit. - Nelson Henderson   We tackle the final three letters of the TESCREAL acronym, and fight about the future. --- *Search Categories* Business; Society & Culture; Common Interest/Fandom   --- *Topic Spoiler* Effective Altruism & Longtermism   --- Further Reading https://www.bbc.com/worklife/article/20231009-ftxs-sam-bankman-fried-believed-in-effective-altruism-what-is-it https://www.washingtonpost.com/technology/2022/11/17/effective-altruism-sam-bankman-fried-ftx-crypto/ https://en.wikipedia.org/wiki/Effective_altruism# https://www.centreforeffectivealtruism.org/ceas-guiding-principles https://commons.pacificu.edu/work/sc/a3bc869a-d6aa-4bb4-837b-3dcf6847199e https://www.vox.com/future-perfect/23298870/effective-altruism-longtermism-will-macaskill-future https://theconversation.com/longtermism-why-the-million-year-philosophy-cant-be-ignored-193538 https://www.bbc.com/future/article/20220805-what-is-longtermism-and-why-does-it-matter https://www.vox.com/future-perfect/2021/11/3/22760718/patient-philanthropy-fund-charity-longtermism Adams, Carol J.; Crary, Alice; Gruen, Lori, eds. (2023). The Good it Promises, The Harm it Does: Critical Essays on Effective Altruism. Oxford; New York: Oxford University Press. --- *Patreon Credits* Michaela Evans, Heather Aunspach, Alyssa Ottum, David Whiteside, Jade A, amy sarah marshall, Martina Dobson, Eillie Anzilotti, Lewis Brown, Kelly Smith Upton, Wild Hunt Alex, Niklas Brock, Jim Fingal Jenny Lamb, Matthew Walden, Rebecca Kirsch, Pam Westergard, Ryan Quinn, Paul Sweeney, Erin Bratu, Liz T, Lianne Cole, Samantha Bayliff, Katie Larimer, Fio H, Jessica Senk, Proper Gander, Nancy Carlson, Carly Westergard-Dobson, banana, Megan Blackburn, Instantly Joy, Athena of CaveSystem, John Grelish, Rose Kerchinske, Annika Ramen, Alicia Smith, Kevin, Velm, Dan Malmud, tiny, Dom, Tribe Label - Panda - Austin, Noelle Hoover, Tesa Hamilton, Nicole Carter, Paige, Brian Lancaster, tiny, GD

I denne episoden gjennomgår vi endel spørsmål som ofte dukker opp i forbindelse med montessoripedagogikken. Hva kjennetegner et montessoriklasserom? Hva er dette materiellet som er en grunnleggende del av pedagogikken? Hvem var Maria Montessori (1870-1952), og hvordan endte denne italienske kvinnelige legen opp med å bli slik et kjent navn i pedagogikkens verden?  Før vi kommer inn på vårt hovedtema for episoden har vi også en kort samtale om mottakelsen og kritikken av Jonathan Haidts nyeste bok, The Anxious Generation.  Oversikt over episoden:  13 min: Til hovedtema 16 min: Hvem var Maria Montessori? 27 min: Hva kjennetegner montessoripedagogikken? 30 min: aldersblanding, lange arbeidsøkter, materiell og presentasjoner 35 min: fra konkret til abstrakt, eksempler fra montessorimateriell 48 min: observasjon, bevegelser rundt i klasserommet 50 min: fag- og timefordeling, den norske montessorilæreplanen 53 min: naturens rolle i montessoripedagogikken 56 min: den voksnes rolle 58 min: fredstanken hos Montessori 62 min: vitenskap, positivisme, inspirasjonen fra Teosofien 64 min: Montessori og Steiner, forskjeller og likheter? 72 min: Negative aspekter ved pedagogikken, personfokuset 77 min: Bør vi forsøke å være så tro som mulig til Montessoris ideer, eller videreutvikle dem videre?  80 min: prøver, karakterer, motivasjon 83 min: lærertetthet 86 min: Passer montessoripedagogikken for alle barn?  90 min: familienes forventninger til skolen, konsekvenser av skolevalg 94 min: frilekens forsvinning, en blindflekk i montessoripedagogikkens verden 97 min: teknologi og montessoripedagogikken 104 min: lærerutdanning og montessoriutdanning 108 min: avslutning, innspill til diskusjon   Noen referanser og videre lesing (med kommentarer i parantes):  Peter Grays kommentar til Jonathan Haidts bok: https://petergray.substack.com/p/follow-up-to-letter-45-comments-on/comments (Gray har publisert en rekke interessante artikler om dette tema, og om frilek generelt, og han har vært gjest på podkasten to ganger, senest i episode 138) Taakeprat om Steiner, https://shows.acast.com/6593a63440e8850017d5429f/6593a63bb474d300168e96c4 (tidlig episode på podkasten, hvor Even diskuterer Steiners mer tvilsomme og okkulte sider. Hør også hans intervju med Geir Uldal, episode 240) Daniel Willingham om manipulativer: https://www.aft.org/ae/fall2017/willingham (nyttig diskusjon av forskningen på bruken av materiell og manipulativer i læring) Randolph et al. (2023), «Montessori education's impact on academic and nonacademic outcomes: A systematic review», Campbell Systematic Reviews, https://onlinelibrary.wiley.com/doi/full/10.1002/cl2.1330 (den nyeste gjennomgangen av forskningen på montessoripedagogikk) Lillard, Angeline. (2016) Montessori: The Science Behind the Genius. 3.utgave. New York: Oxford University Press (solid oversikt over nyere læringsforskning som bekrefter mange av Montessoris grunnleggende ideer) Snyder, Allyson L.; Xin Tong & Angeline S. Lillard (2022) Standardized Test Proficiency in Public Montessori Schools, Journal of School Choice, https://www.tandfonline.com/doi/pdf/10.1080/15582159.2021.1958058 Montessori, Maria, (1965), Dr. Montessori's Own Handbook: A Short Guide to Her Ideas and Materials, Schocken Books [1914] (en kort og lettlest innføring til Montessoris grunnleggende ideer) Kramer, Rita, (1988), Maria Montessori. A biography, Da Capo Press [1976, University of Chicago Press] (den første ordentlige biografien, og fortsatt egentlig den beste) Polk Lillard, Paula, (1975), Montessori: A Modern Approach: The Classic Introduction to Montessori for Parents and Teachers, Schocken Books (gammel, men fortsatt en av de beste innføringsbøkene i pedagogikken) Quarfood, Christine, (2005), Positivism med mänskligt ansikte. Montessoripedagogikens idéhistoriska grunder, Östlings Bokförlags Symposion (tung på vitenskapshistorie, men en glimrende innføring i Maria Montessoris inspirasjonskilder og samtidige vitenskapelige debatter) Quarfood, Christine, (2017), Montessoris pedagogiska imperium. Kulturkritikk och politik i mellankrigstidens montessorirörelse, Daidalos (god og svært detaljert, ofte kritisk historisk gjennomgang av montessoripedagogikkens storhetstid i mellomkrigstiden)   Den norske montessorilæreplanen: https://montessorinorge.no/wp-content/uploads/2020/10/Montessori_laereplan_092020_skjerm-002.pdf Video om montessoripedagogikken fra Montessori Norge, med Lars Sandåker, laget i 2018:  https://www.youtube.com/watch?v=Z75fvGzNsR8   ---------------------------- Logoen vår er laget av Sveinung Sudbø, se hans arbeider på originalkopi.com Musikken er av Arne Kjelsrud Mathisen, se facebooksiden Nygrenda Vev og Dur for mer info. ----------------------------  Takk for at du hører på. Ta kontakt med oss på larsogpaal@gmail.com Siden vi så å si er inaktive på sosiale medier så finnes det ingen bedre måte å få spredt podkasten vår til flere enn via dere lyttere, så takk om du deler eller forteller andre om oss.  Både Lars og Pål skriver nå på hver sin blogg, med litt varierende regelmessighet. Du finner dem på disse nettsidene: https://paljabekk.com/ https://larssandaker.blogspot.com/ Alt godt, hilsen Lars og Pål

Get out your sunscreen and Mr Whippy's as we consider what July has in store for us in the heavens and hedgerows, including talk of St Swithin's Day and Sirius, plus Thomas Hardy and some early Irish verse.

We speak with Elesha Coffman, Associate Professor of History at Baylor University about writing a book that takes its shape from turning points in history. Coffman is the author of Turning Points in American Church History: How Pivotal Events Shaped a Nation and a Faith. Baker Academic, 2024; Margaret Mead: A Twentieth-Century Faith. Spiritual Lives Series, Timothy Larsen, series editor. Oxford: Oxford University Press, 2021; and The Christian Century and the Rise of the Protestant Mainline. New York: Oxford University Press, 2013. We talk about changing academic institutions and changing our writing priorities; the ways tenure and promotion requirements influence our writing; the advantages of books that allow you to “write short”; and the benefits that come with creating writing groups. Don't forget to rate and review our show and follow us on all social media platforms here: https://linktr.ee/writingitpodcast Contacts us with questions, possible future topics/guests, or comments here: https://writingit.fireside.fm/contact

Dr. Nathan S. French A school field trip to Washington, D.C. is a formative rite of passage shared by many U.S. school students across the nation. Often, these are framed as “field trips.” Students may visit the White House, the U.S. Capitol Building, the Supreme Court, the Library of Congress, Declaration of Independence (housed in the National Archive), the National Museum of the American Indian, the National Museum of African American History and Culture, the Jefferson Memorial, Arlington National Cemetery, or the Smithsonian Museum – among others. For many students, this is the first time they will connect the histories of their textbooks to items, artifacts, and buildings that they can see and feel. For those arriving to Washington, D.C. by airplane or bus, the field trip might also seem like a road trip. Road trips, often involving movement across the U.S. from city-to-city and state-to-state are often framed as quintessential American experiences. Americans have taken road trips to follow their favorite bands, to move to universities and new jobs, to visit the hall of fame of their favorite professional or collegiate sport, or sites of family history. As Dr. Andrew Offenberger observes in our interview, road trips have helped American authors, like Kiowa poet N. Scott Momaday, make sense of their identities as Americans. What if, however, these field trips to Washington, D.C. and road trips across the country might amount to something else? What if we considered them to be pilgrimages? Would that change our understanding of them? For many Americans, the first word that comes to mind when they hear the word, “pilgrimage,” involves the pilgrims of Plymouth, a community of English Puritans who colonized territory in Massachusetts, at first through a treaty with the Wampanoag peoples, but eventually through their dispossession. For many American communities, the nature of pilgrimage remains a reminder of forced displacement, dispossession, and a loss of home and homeland. Pilgrimage, as a term, might also suggest a religious experience. There are multiple podcasts, blogs, and videos discussing the Camino de Santiago, a number of pilgrimage paths through northern Spain. Others might think of making a pilgrimage to the Christian, Jewish, or Muslim sacred spaces in Israel and Palestine often referred to as the “Holy Land” collectively – including the Temple Mount, the Dome of the Rock, and the Church of the Holy Sepulchre (among others). Mark Twain's Innocents Abroad, is a classic example of this experience. Some make pilgrimage to Salem, Massachusetts each October. Others even debate whether the Crusades were a holy war or pilgrimage. American experiences of pilgrimage have led to substantial transformations in our national history and to our constitutional rights. Pilgrimage, as a movement across state, national, or cultural boundaries, has often been used by Americans to help them make sense of who they are, where they came from, and what it means, to them, to be “an American.” The word, “pilgrimage,” traces its etymology from the French, pèlerinage and from the Latin, pelegrines, with a general meaning of going through the fields or across lands as a foreigner. As a category used by anthropologists and sociologists in the study of religion, “pilgrimage” is often used as a much broader term, studying anything ranging from visits to Japanese Shinto shrines, the Islamic pilgrimage of Hajj, “birthright” trips to Israel by American Jewish youth, and, yes, even trips to Graceland in Memphis, Tennessee – the home of Elvis Presley. Arnold van Gennep (1873-1957) defined pilgrimage as one of a number of rites of passage (i.e., a rite du passage) that involves pilgrims separating themselves from broader society, moving themselves into a place of transition, and then re-incorporating their transformed bodies and minds back into their home societies. That moment of transition, which van Gennep called “liminality,” was the moment when one would become something new – perhaps through initiation, ritual observation, or by pushing one's personal boundaries outside of one's ordinary experience. Clifford Geertz (1926-2006), a contemporary of Turner, argued that a pilgrimage helps us to provide a story within which we are able to orient ourselves in the world. Consider, for example, the role that a trip to Arlington National Cemetery or the Tomb of the Unknown Soldier plays in a visit by a high school class to Washington, D.C. If framed and studied as a pilgrimage, Geertz's theory would suggest that a visit to these sites can be formative to an American's understanding of national history and, perhaps just as importantly, the visit will reinforce for Americans the importance of national service and remembrance of those who died in service to the defense of the United States. When we return from those school field trips to Washington, D.C., then, we do so with a new sense of who we are and where we fit into our shared American history. Among the many examples that we could cite from American history, two pilgrimages in particular – those of the Rev. Dr. Martin Luther King, Jr. and Malcolm X – provide instructive examples. Held three years after the unanimous U.S. Supreme Court decision in Brown v. Board of Education, the 1957 “Prayer Pilgrimage for Freedom,” led by Dr. King brought together thousands in order to, as he described it, “call upon all who love justice and dignity and liberty, who love their country, and who love mankind …. [to] renew our strength, communicate our unity, and rededicate our efforts, firmly but peaceably, to the attainment of freedom.” Posters for the event promised that it would “arouse the conscience of the nation.” Drawing upon themes from the Christian New Testament, including those related to agape – a love of one's friends and enemies – King's speech at the “Prayer Pilgrimage” brought national attention to his civil rights movement and established an essential foundation for his return to Washington, D.C. and his “I Have a Dream Speech,” six years later. In April 1964, Malcolm X departed to observe the Muslim pilgrimage ritual of Hajj in the city of Mecca in the Kingdom of Saudi Arabia. Hajj is an obligation upon all Muslims, across the globe, and involves rituals meant to remind them of their responsibilities to God, to their fellow Muslims, and of their relationship to Ibrahim and Ismail (i.e., Abraham and Ishamel) as found in the Qur'an. Before his trip, Malcolm X had expressed skepticism about building broader ties to American civil rights groups. His experience on Hajj, he wrote, was transformational. "The holy city of Mecca had been the first time I had ever stood before the creator of all and felt like a complete human being,” he wrote, “People were hugging, they were embracing, they were of all complexions …. The feeling hit me that there really wasn't what he called a color problem, a conflict between racial identities here." His experience on Hajj was transformative. The result? Upon return to the United States, Malcolm X pledged to work with anyone – regardless of faith and race – who would work to change civil rights in the United States. His experiences continue to resonate with Americans. These are but two stories that contribute to American pilgrimage experiences. Today, Americans go on pilgrimages to the Ganges in India, to Masada in Israel, to Mecca in Saudi Arabia, and to Bethlehem in Palestine, and to cities along the Trail of Tears and along the migration of the Latter-Day Saints church westward. Yet, they also go on pilgrimages and road trips to the Pro Football Hall of Fame, to the baseball hall of fame in Cooperstown, to the national parks, and to sites of family and community importance. In these travels, they step outside of the ordinary and, in encountering the diversities of the U.S., sometimes experience the extraordinary changing themselves, and the country, in the process. * * * Questions for Class Discussion What is a “pilgrimage”? What is a road trip? Are they similar? Different? Why? Must a pilgrimage only be religious or spiritual? Why or why not? How has movement – from city to city, or place to place, or around the world – changed U.S. history and the self-understanding of Americans? What if those movements had never occurred? How would the U.S. be different? Have you been on a pilgrimage? Have members of your family? How has it changed your sense of self? How did it change that of your family members? If you were to design a pilgrimage, what would it be? Where would it take place? Would it involve special rituals or types of dress? Why? What would the purpose of your pilgrimage be? How do other communities understand their pilgrimages? Do other cultures have “road trips” like the United States? Additional Sources: Ohio History and Pilgrimage Fort Ancient Earthworks & Nature Preserve, Ohio History Connection (link). National Geographic Society, “Intriguing Interactions [Hopewell],” Grades 9-12 (link) Documentary Podcasts & Films “In the Light of Reverence,” 2001 (link) An examination of Lakota, Hopi, and Wintu ties to and continued usages of their homelands and a question of how movement through land may be considered sacred by some and profane by others. Melvin Bragg, “Medieval Pilgrimage,” BBC: In our Time, February 2021 (link) Bruce Feiler: Sacred Journeys (Pilgrimage). PBS Films (link) along with educator resources (link). The American Pilgrimage Project. Berkley Center, Georgetown University (link). Arranged by StoryCorps, a collection of video and audio interviews with Americans of diverse backgrounds discussing their religious and spiritual identities and their intersections with American life. Dave Whitson, “The Camino Podcast,” (link) on Spotify (link), Apple (link) A collection of interviews with those of varying faiths and spiritualities discussing pilgrimage experiences. Popular Media & Websites “Dreamland: American Travelers to the Holy Land in the 19th Century,” Shapell (link) A curated digital museum gallery cataloguing American experiences of pilgrimage to Jerusalem, Israel, and Palestine. LaPier, Rosalyn R. “How Standing Rock Became a Site of Pilgrimage.” The Conversation, December 7, 2016 (link). Talamo, Lex. Pilgrimage for the Soul. South Dakota Magazine, May/June 2019. (link). Books Grades K-6 Murdoch, Catherine Gilbert. The Book of Boy. New York: Harper Collins, 2020 (link). Wolk, Lauren. Beyond the Bright Sea. New York: Puffin Books, 2018 (link). Grades 7-12 Chaucer, Geoffrey. The Canterbury Tales. New York: Penguin Books, 2003 (link). Malcolm X. The Autobiography of Malcolm X: As Told to Alex Haley. New York: Ballantine Books, 1992 (link). Melville, Herman. Clarel: A Poem and Pilgrimage in the Holy Land. New York: Library of America, n.d. (link). Murray, Pauli. Song in a Weary Throat: Memoir of an American Pilgrimage. New York: Liveright, 1987 (link). Reader, Ian. Pilgrimage: A Very Short Introduction. New York: Oxford University Press, 2015 (link). Twain, Mark. The Innocents Abroad. New York: Modern Library, 2003 (link). Scholarship Bell, Catherine. Ritual Theory, Ritual Practice. New York: Oxford University Press, 2009. Bloechl, Jeffrey, and André Brouillette, eds. Pilgrimage as Spiritual Practice: A Handbook for Teachers, Wayfarers, and Guides. Minneapolis, MN: Fortress Press, 2022. Frey, Nancy Louise Louise. Pilgrim Stories: On and Off the Road to Santiago, Journeys Along an Ancient Way in Modern Spain. First Edition. Berkeley: University of California Press, 1998. Lévi-Strauss, Claude Patterson, Sara M., “Traveling Zions: Pilgrimage in Modern Mormonism,” in Pioneers in the Attic: Place and Memory along the Mormon Trail. New York: Oxford University Press, 2020 (link). Pazos, Antón. Redefining Pilgrimage: New Perspectives on Historical and Contemporary Pilgrimages. London: Routledge, 2014 (link). Reader, Ian. Pilgrimage: A Very Short Introduction. New York: Oxford University Press, 2015 (link). Van Gennep, Arnold. The Rites of Passage. Translated by Monika B. Vizedom and Gabrielle L. Caffee. Chicago: The University of Chicago Press, 1960 (link)

Luigi RizziLinguistique généraleCollège de FranceAnnée 2023-2024Colloque - Syntactic Cartography and African Languages : The View from CiCewa (Bantu): Towards a Cartography of Passive Voice(s) and Developing TerralingColloque organisé par Luigi Rizzi, Professeur du Collège de France, chaire linguistique généraleAvec le soutien de la Fondation du Collège de France.Hilda Koopman, UCLAIn this talk, I will establish a cartography of Passive (and passive-like) Voice(s) for Chichewa (Bantu), use it to explore the observed crosslinguistic variation in passive constructions across languages, and implement the findings in a (pilot) comparative Terraling dataset for passive constructions that can serve as the basis for further current or future theoretical investigations.Like many Bantu languages, Chichewa has extensive verbal morphology, with both a postverbal applicative morpheme and two passive(-like) morphemes (Alsina & Mchombo (1990) [1], Alsina (1999) [2], Dubinsky & Simango (1996) [3]). The applicative morpheme -ir adds a variety of arguments/adjuncts to the verbal stem, not only goals or benefactives, but also instruments, or locative adjuncts. The stative morpheme (-ik) occurs in middles and potentials. The passive morpheme -idw occurs not only with canonical (agent-theme) and low oblique applicative passives, but also with non-canonical passive applicative constructions (instrumental, locative, ...). Applicative and statives/passive can co-ocur in different orders V-stat-Appl, but V-Appl-Pass, or V Pass Appl the latter restricted to Instrumental and locative applicatives. Various interactions determine the cartography of Passive-(like) Voice(s) in Chichewa. Passive Voice(s) and Applicative interact with the argument structure ("little" vP) and the hierarchy of "obliques"/ PPs/applicatives (Schweikert (2005) [4]; morpheme orders reflect the syntactic derivation and give insight into the order of operations; stative and passives occur in different regions in Cinque's functional hierarchy (Cinque (1999) [5]) etc. Taken together, this leads to a general cartography of Passive Voice(s), and the conclusion that not only stative, but also passive voice(s) in Chichewa can be merged at different heights in the hierarchical structure. Because Passive can be merged above Locative, Locative can be passivized. Because Passive can be merged below APPL, passive voice can be merged below Instrumental and Locative, and only themes can be passivized in this order. This investigation provides important insights into some fundamental theoretical questions. What is the element that introduces the external argument a (light)verb: little v? ("yes") or (Kratzerian) Voice ("no"), and where is it located (above locative adjuncts or below) ("both are attested")? What are the formal properties of Passive Voice: is (Passive) Voice ever involved in argument structure (assigning or reducing argument structure?). Or is it simply a vehicle, devoid of any semantic properties, that serves to map arguments on their syntactic positions ? We briefly explore how variation in height of Merge further leads to a new typology of passive-like constructions crosslinguistically, and show how to concretely implement the findings in the open crosslinguistic Terraling-dataset for passive-like constructions https://terraling.com/groups/13.Références[1] Alsina, Alex & Sam Mchombo. 1990. The syntax of applicatives in Chichewa: problems for a theta theoretic asymmetry. Natural Language and Linguistic Theory 8(4). 493–506.[2] Alsina, Alex. 1999. Where's the Mirror Principle? The Linguistic Review 16(1). 1–42.[3] Dubinsky, Stanley & Silvester Ron Simango. 1996. Passive and Stative in Chichewa: Evidence for Modular Distinctions in Grammar. Language 72(4). 749–793.[4] Schweikert, Walter. 2005. The order of prepositional phrases in the structure of the clause, vol. 83. John Benjamins Publishing.[5] Cinque, Guglielmo. 1999. Adverbs and functional heads: a cross-linguistic perspective. New York: Oxford University Press.

We are joined by Electronic Intifada's, Nora Barrows-Friedman, to discuss the history of the Warsaw Ghetto Uprising through the lens of the events of the Al-Aqsa Flood. Please support the great work of the Electronic Intifada. The Electronic Intifada Works Cited Al-Jazeera October 7 Documentary https://youtu.be/_0atzea-mPY?si=4Aropjl1e9AtqBfw Chomsky, Noam Ilan Pappé and Frank Barat. 20112010. Gaza in Crisis : Reflections on Israel's War against the Palestinians. London: Penguin. Dalsheim, Joyce. 2011. Unsettling Gaza : Secular Liberalism Radical Religion and the Israeli Settlement Project. Oxford: Oxford University Press. Marek Edelman Interview https://youtube.com/playlist?list=PLVV0r6CmEsFy9YZLKSE0bbnuUJfcOBFxQ&si=Jc_0lH-Uo-u9g3j8 Edelman, Marek. The Ghetto Fights : Warsaw 1943-45. 2014. London: Bookmarks Publications. Finklestein, Norman. Gaza : An Inquest into Its Martyrdom. 2018. Oakland California: University of California Press. Pappé, Ilan. 2006. A History of Modern Palestine : One Land Two Peoples (version 2nd ed). 2nd ed. Cambridge: Cambridge University Press. Roland, Charles G and Mazal Holocaust Collection. 1992. Courage Under Siege : Starvation Disease and Death in the Warsaw Ghetto. New York: Oxford University Press. Rotem, Śimḥah (Kazik) and Barbara Harshav. 20031994. Memoirs of a Warsaw Ghetto Fighter. New Haven: Yale University Press. Zuckerman Yitzhak and Barbara Harshav. 1993. A Surplus of Memory : Chronicle of the Warsaw Ghetto Uprising. Berkeley: University of California Press.

[The latest episode of The End of Sport podcast co-hosted by my old friend Nathan Kalman-Lamb, Johanna Mellis, and Derek SIlva.] In this episode, Derek and Nathan are immensely privileged to be joined by UCLA historian Robin D. G. Kelley for a discussion of the remarkable and obscene events that took place at the UCLA anti-genocide encampment and an assessment of the encampment movement in the context of the neoliberal university and racial capitalism more broadly. We also talk about the role of sport in protest politics. Robin D.G. Kelley is Distinguished Professor and Gary B. Nash Endowed Chair in U.S. History at UCLA. He honestly does not need any introduction from me, but just to gesture to his impact, he is the author of books including,  Africa Speaks, America Answers: Modern Jazz in Revolutionary Times (Cambridge: Harvard University Press, 2012); Thelonious Monk: The Life and Times of an American Original (The Free Press, 2009); Freedom Dreams: The Black Radical Imagination(Beacon Press, 2002); with Howard Zinn and Dana Frank, Three Strikes: The Fighting Spirit of Labor's Last Century (Beacon Press, 2001); Yo' Mama's Disfunktional!: Fighting the Culture Wars in Urban America (Boston: Beacon Press, 1997); Race Rebels: Culture, Politics, and the Black Working Class  (New York: The Free Press, 1994); Into the Fire: African Americans Since 1970  (New York: Oxford University Press, 1996) [Vol. 10 of the Young Oxford History of African Americans series]; and Hammer and Hoe: Alabama Communists During the Great Depression(Chapel Hill, NC: University of North Carolina Press, 1990). Very recently, he is also the author of an astounding appraisal of the events at the UCLA encampment in Boston Review.   The End of Sport Podcast is a proud member of the Harbinger Media Network, your left podcast community. Find us in great company with over 60 other shows at Harbinger Media Network. As always, if you're enjoying the show, please feel free to subscribe on your favorite podcasting platform and, please, leave us a five-star review as those always help us read a wider audience.

Noah Smith & Brad DeLong Record the Podcast We, at Least, Would Like to Listen to!; Aspirationally Bi-Weekly (Meaning Every Other Week); Aspirationally an hour...Key Insights:* Someone is wrong on the internet! Specifically Brad… He needs to shape up and scrub his brain… * Back in the 2000s, Brad argued that the U.S. should over the next few generations try to pass the baton of world leadership to a prosperous, democratic, liberal China…* Back in the 2000s, Noah thought that Brad was wrong—he looked at the Chinese Communist Party, and he thought: communist parties do not do “coëxistence”…* Noah understands people with a limitless authoritarian desire for power—people like Trump, Xi, Putin, and in the reverse Abe—and the systems that nurture and promote them…* Why did Brad go wrong? Excessive reliance in the deep structures of his brain on the now 60-year-old Social Origins of Dictatorship and Democracy: Lord and Peasant in the Making of the Modern World.* Why did Brad go wrong? A failure to understand Lenin's party of a new type as a bureaucratic-cultural organization…* Suggestions for what Brad DeLong should earn during his forthcoming stint in the reëducation camp are welcome…* &, as always, Hexapodia…References:* Bear, Greg. 1985. Blood Music. New York: Arbor House. .* Brown, Kerry. 2022. Xi: A Study in Power. London: Icon Books..* Cai, Xia. 2022. "The Weakness of Xi Jinping: How Hubris and Paranoia Threaten China's Future." Foreign Affairs. September/October. https://www.foreignaffairs.com/china/xi-jinping-china-weakness-hubris-paranoia-threaten-future.* DeLong, J. Bradford. 2019. "What to Do About China?" Project Syndicate, June 5. .* DeLong, J. Bradford. 2019. "America's Superpower Panic". Project Syndicate, August 14. .* DeLong, J. Bradford. 2023. "Theses on China, the US, Political-Economic Systems, Global Value Chains, & the Relationship". Grasping Reality. Accessed June 19. .* Lampton, David M. 2019. Following the Leader: Ruling China, from Deng Xiaoping to Xi Jinping. Berkeley: University of California Press..* Moore, Barrington, Jr. 1966. Social Origins of Dictatorship and Democracy: Lord & Peasant in the Making of the Modern World. Boston: Beacon Press. .* Pronin, Ivan, & Mikhail Stepichev. 1969. Leninist Standards of Party Life. Moscow: Progress Publishers. .* Sandbu, Martin. 2022. “Brad DeLong: ‘The US is now an anti-globalisation outlier'”. Financial Times. November 23. .* Sasaki, Norihiko. 2023. "Functions and Significance of the Central Leading Group for Comprehensively Deepening Reforms and the Central Comprehensively Deepening Reforms Commission." Chinese Journal of Political Science 28 (3): 1-15. Accessed May 14, 2024. https://www.tandfonline.com/doi/full/10.1080/24761028.2023.2185394.* Shambaugh, David, ed. 2020. China and the World. New York: Oxford University Press. .&* Vinge, Vernor. 1999. A Deepness in the Sky. New York: Tor Books. . Get full access to Brad DeLong's Grasping Reality at braddelong.substack.com/subscribe

In this episode Kara and Jordan answer listener questions from April. To submit a question for the monthly Q&A podcast, become a paid subscriber on Substack or join our Patreon!A few photos from Kara's Egypt tripShow Notes:Female Genitalia Lexicography* Bednarski, Andrew 2000. Hysteria revisited. Women's public health in ancient Egypt. In McDonald, Angela and Christina Riggs (eds), Current research in Egyptology 2000, 11-17. Oxford: Archaeopress.* Ghalioungui, P. 1977. The persistence and spread of some obstetric concepts held in ancient Egypt. Annales du Service des Antiquités de l'Égypte 62, 141-154.* Westendorf, Wolfhart 1999. Handbuch der altägyptischen Medizin, 2 vols. Handbuch der Orientalistik, erste Abteilung 36 (1-2). Leiden: Brill.Burial of Children * Barba, Pablo 2021. Power, personhood and changing emotional engagement with children's burial during the Egyptian Predynastic. Cambridge Archaeological Journal 31 (2), 211-228. DOI: 10.1017/S0959774320000402.  * Kaiser, Jessica 2023. When death comes, he steals the infant: child burials at the Wall of the Crow cemetery, Giza. In Kiser-Go, Deanna and Carol A. Redmount (eds), Weseretkau "mighty of kas": papers in memory of Cathleen A. Keller, 347-369. Columbus, GA: Lockwood Press. DOI: 10.5913/2023853.22.  Export >>* Marshall, Amandine 2022. Childhood in ancient Egypt. Translated by Colin Clement. Cairo; New York: American University in Cairo Press. * Saleem, Sahar N., Sabah Abd el-Razek Seddik, and Mahmoud el Halwagy 2020. A child mummy in a pot: computed tomography study and insights on child burials in ancient Egypt. In Kamrin, Janice, Miroslav Bárta, Salima Ikram, Mark Lehner, and Mohamed Megahed (eds), Guardian of ancient Egypt: studies in honor of Zahi Hawass 3, 1393-1403. Prague: Charles University, Faculty of Arts.Skin Color and Gender* Shelley Halley, Prof. Emerita of Classics and Africana Studies, Hamilton College* Tutankhamun out of the lotus blossom with ‘naturalistic' skin * Roth, Ann Macy 2000. Father earth, mother sky: ancient Egyptian beliefs about conception and fertility. In Rautman, Alison E. (ed.), Reading the body: representations and remains in the archaeological record, 187-201. Philadelphia: University of Pennsylvania Press.* Tan Men/Pale Women: Color and Gender in Archaic Greece and Egypt, a Comparative Approach by Mary Ann Eaverly Kara's ARCE Talk- “Elites Relying on Cultural Memory for Regime Building”Abstract: Theban elites of the late 20th and 21st Dynasties relied on veneration of 17th and 18th Dynasty kings to support their regimes ideologically. The cults of Ahmose-Nefertari and Amenhotep I were vibrant in the west Theban region, and their oracles were essential to solving many disputes. Herihor connected his militarily-achieved kingship to his position in the Karnak priesthood using the ancestor kings as touchstones. Twenty-first Dynasty Theban elites named their children after 18th Dynasty monarchs; Theban High Priest and king Panedjem named a daughter Maatkare, ostensibly after Hatshepsut of the 18th Dynasty, and a son Menkheperre after Thutmose III. Examination of the 20th and 21st Dynasty interventions of the royal mummies from Dra Abu el Naga and the Valley of the Kings indicates these royal corpses were used as sacred effigies of a sort, rewrapped and placed into regilded containers even after they had been stripped of their treasures and golden embellishments. This paper will examine how immigrants and mercenaries were able to move into Theban elite circles by marshaling ancestral connections to power. Men like Herihor and Panedjem, one of them at least of Meshwesh origins, worked within an Upper Egyptian cultural system that put its temple communities of practice before its military and veiled its politics with pious rituals and oracular pronouncements. Such elites had to negotiate their identities and power grabs through the cultural memory of the region's royal ancestors.* Episode 83- Thutmose III and the Veneration of the Royal Ancestors * Cooney, Kathlyn M. 2022. The New Kingdom of Egypt under the Ramesside dynasty. In Radner, Karen, Nadine Moeller, and D. T. Potts (eds), The Oxford history of the ancient Near East, volume III: from the Hyksos to the late second millennium BC, 251-366. New York: Oxford University Press. DOI: 10.1093/oso/9780190687601.003.0027. * Cooney, Kara. 2024. Recycling for Death AUC Press. * The Khonsu Temple at Karnak Get full access to Ancient/Now at ancientnow.substack.com/subscribe

Summary: On this episode of Act To Live, Scott and Jaime take some time to share pieces of their unique stories. They then delve into the idea of stories - the ways stories differ depending on who's living or viewing them, the ways stories can change (often unexpectedly) over time, and the impact time and space can have on one's ability to tell a story.  ACTion Event of the Week: Write YOUR story! Take some time to ponder and reflect. Then, sit down and start writing. Perhaps from the beginning…or maybe you choose to focus on a time or event that stands out most in your mind.  Where do we walk next? Join us on the next episode of Act to Live as we explore HOPE and FAITH!  References:  Dibdin, E. (2022, March). The Mental Health Benefits of Journaling. Psychology Central.   https://psychcentral.com/lib/the-health-benefits-of-journaling  Dingfelder, S. (2011, January). Our stories, ourselves. American Psychological Association.   https://www.apa.org/monitor/2011/01/stories  McAdams, D.P. (2006). The Redemptive Self: Stories Americans Live by. New York: Oxford University Press. Sutton, J. (2018, May). 5 Benefits of Journaling for Mental health. Positive Psychology. https://positivepsychology.com/benefits-of-journaling/

Most governments around the world – whether democracies or autocracies – face at least some pressure to respond to citizen concerns on some social problems. But the issues that capture public attention — the ones on which states have incentives to be responsive – aren't always the issues on which bureaucracies, agents of the state, have the ability to solve problems. What do these public agencies do when citizens' demands don't line up with either the supply of state capacity or the incentives of the central state?Our guest, Dr. Iza Ding, an Associate Professor of Political Science at Northwestern University, examines one way in which bureaucrats try to square this circle. In her recent book The Performative State: Public Scrutiny and Environmental Governance in China, Iza argues that state actors who need to respond but lack substantive capacity can instead choose to perform governance for public audiences. Iza explores the puzzling case of China's Environmental Protection Bureau or the EPB, a bureaucratic agency set up to regulate polluting companies. This issue of polluted air became a national crisis during the 2008 Beijing Summer Olympics when athletes were struggling to breathe let alone compete. Since then, Chinese citizens have been directing their pollution-related complaints to the EPB, which Iza found, has been given little power by the state to impose fines or shut down polluting factories. But that doesn't mean the civil servants working in this agency do nothing. Instead, Iza documents how and why they routinely deploy symbols, language, and theatrical gestures of good governance to give the appearance of dynamic action – all while leaving many environmental problems utterly unaddressed. We talk with Iza about how she uncovered these performative dynamics through months of ethnographic research in which she was embedded within a Chinese environmental protection agency. She also tells us about how she tested her claims using original media and public opinion data. Finally, we talk about how her findings about performative governance in the environmental space translates to China's COVID-19 response.Works cited in this episode:Beraja, Martin, et al. "AI-Tocracy." The Quarterly Journal of Economics, Vol. 138, No. 3, 2023, pp. 1349-1402.Dimitrov, Martin K. Dictatorship and Information: Authoritarian Regime Resilience in Communist Europe and China. Oxford University Press, 2023.Fukuyama, Francis. State Building: Governance and World Order in the 21st Century. London: Profile Books, 2017.Goffman, Erving. “On Face-Work.” In Interaction Ritual: Essays in Face-to-Face Behav­ior, edited by Erving Goffman, pp. 5–45. Chicago: Aldine Transaction, 1967.Marx, Karl and Friedrich Engels. The Communist Manifesto. Edited by Jeffrey C. Isaac. New Haven: Yale University Press, 2012.Smith, Adam. The Wealth of Nations [Book IV-V]. New York: Penguin Books, 2000.Smith, Adam. The Theory of Moral Sentiments. New York: Penguin 2010.Walder, Andrew G. Communist Neo-Traditionalism: Work and Authority in Chinese Industry.  Berkeley: University of California Press, 1988.Weber, Max. “The Protestant Ethic and the Spirit of Capitalism.” In The Protestant Ethic and the Spirit of Capitalism and Other Writings, edited by Peter Baehr and Gordon C. Wells. New York: Penguin Books, 2002.Weber, Max. “Politics as a Vocation.” In From Max Weber: Essays in Sociology , edited and translated by H. H. Gerth and C. Wright Mills, 77–128. New York: Oxford University Press, 1946.

In 2013, the 5th edition of the Diagnostic & Statistical Manual of Mental Disorders (DSM-5) was released, and for the first time it included Nonsuicidal Self-Injury Disorder as a Condition for Further Study. It is not an actual diagnosis at this time, but there are  currently six criteria listed (see below, bottom of page). In this episode, Dr. Greg Lengel from Drake University in Iowa walks us through what research says about each of the six criteria, and he discusses the pros and cons of formalizing NSSI Disorder as a diagnosis.Listen to his interview with Dr. Brooke Ammerman from Season 3 ("How Should Self-Harm Be Defined?") here. Learn more about Dr. Lengel at his faculty profile at Drake University here and follow him on Twitter/X at @DrGregLengel. Below are links to many of the papers discussed in this episode as well as other important papers on NSSI as a disorder in the DSM-5:Shaffer, D., & Jacobson, C. (2009). Proposal to the DSM-V childhood disorder and mood disorder work groups to include non-suicidal self-injury (NSSI) as a DSM-V disorder. American Psychiatric Association, 1-21.Lengel, G. J., Ammerman, B. A., & Washburn, J. J. (2023). NSSI in the DSM-5. In E. E. Lloyd-Richardson, I. Baetens, & J. Whitlock (Vol. Eds.), The Oxford Handbook of Nonsuicidal Self-Injury. New York: Oxford University Press .Lengel, G. J., Ammerman, B. A., & Washburn, J. J. (2022). Clarifying the definition of nonsuicidal self-injury: Clinician and researcher perspectives. Crisis: The Journal of Crisis Intervention and Suicide Prevention, 43, 119-126.Lengel, G. J. & Mullins-Sweatt, S. N. (2013). Nonsuicidal self-injury disorder: Clinician and expert ratings. Psychiatry Research, 210, 940-944.Ammerman, B. A., Jacobucci, R., Kleiman, E. M., Muehlenkamp, J. J., & McCloskey, M. S. (2017). Development and validation of empirically derived frequency criteria for NSSI disorder using exploratory data mining. Psychological Assessment, 29, 221-231.Ammerman, B. A., Jacobucci, R., & McCloskey, M. S. (2019). Reconsidering important outcomes of the nonsuicidal self‐injury disorder diagnostic criterion A. Journal of Clinical Psychology, 75, 1084-1097.Ammerman, B. A., Lengel, G. J, & Washburn J. J. (2021). Consideration of clinician and researcher opinions on the parameters of nonsuicidal self-injury disorder diagnostic criteria. Psychiatry Research, 296, 113642.Ghinea, D., Edinger, A., Parzer, P., Koenig, J., Resch, F., & Kaess, M. (2020). Non-suicidal self-injury disorder as a stand-alone diagnosis in a consecutive help-seeking sample of adolescents. Journal of Affective Disorders, 274, 1122-1125.Muehlenkamp, J. J. (2005). Self-injurious behavior as a separate clinical syndrome. American Journal of Orthopsychiatry, 75, 324–333.Muehlenkamp, J. J., Brausch, A. M., & Washburn, J. J. (2017). How much is enough? Examining frequency criteria for NSSI disorder in adolescent inpatients. Journal of Consulting and Clinical Psychology, 85, 611619.Washburn, J. J., Potthoff, L. M., Juzwin, K. R., & Styer, D. M. (2015). Assessing DSM-5 nonsuicidal self-injury disorder in a clinical sample. Psychological Assessment, 27, 31-41.Zetterqvist, M. (2015). The DSM-5 diagnosis of nonsuicidal self-injury disorder: A review of the empirical literature. Child and Adolescent Psychiatry and Mental Health, 9, 31.Follow Dr. Westers on Instagram and Twitter/X (@DocWesters). To join ISSS, visit itriples.org and follow ISSS on Facebook and Twitter/X (@ITripleS).The Psychology of Self-Injury podcast has been rated #1 by Feedspot  in their list of "10 Best Self Harm Podcasts" and #5 in their "20 Best Clinical Psychology Podcasts." It has also been featured in Audible's "Best Mental Health Podcasts to Defy Stigma and Begin to Heal."If you or someone you know should be interviewed on the podcast, we want to know! Please fill out this form, and we will be in touch with more details if it's a good fit. NONSUICIDAL SELF-INJURY DISORDER (PROPOSED DIAGNOSIS):A. In the last year, the individual has, on 5 or more days, engaged in intentional self-inflicted damage to the surface of his or her body of a sort likely to induce bleeding, bruising, or pain (e.g., cutting, burning, stabbing, hitting, excessive rubbing), with the expectation that the injury will lead to only minor or moderate physical harm (i.e., there is no suicidal intent). Note: The absence of suicidal intent has either been stated by the individual or can be inferred by the individual's repeated engagement in a behavior that the individual knows, or has learned, is not likely to result in death.B. The individual engages in the self-injurious behavior with one or more of the following expectations: To obtain relief from a negative feeling or cognitive state.To resolve an interpersonal difficulty.To induce a positive feeling state.Note: The desired relief or response is experienced during or shortly after the self-injury, and the individual may display patterns of behavior suggesting a dependence on repeatedly engaging in it.C. The intentional self-injury is associated with at least one of the following: Interpersonal difficulties or negative feelings or thoughts, such as depression, anxiety, tension, anger, generalized distress, or self-criticism, occurring in the period immediately prior to the self-injurious act.Prior to engaging in the act, a period of preoccupation with the intended behavior that is difficult to control.Thinking about self-injury that occurs frequently, even when it is not acted upon.D. The behavior is not socially sanctioned (e.g., body piercing, tattooing, part of a religious or cultural ritual) and is not restricted to picking a scab or nail biting. E. The behavior or its consequences cause clinically significant distress or interference in interpersonal, academic, or other important areas of functioning. F. The behavior does not occur exclusively during psychotic episodes, delirium, substance intoxication, or substance withdrawal. In individuals with a neurodevelopmental disorder, the behavior is not part of a pattern of repetitive stereotypies. The behavior is not better explained by another mental disorder or medical condition (e.g., psychotic disorder, autism spectrum disorder, intellectual disability, Lesch-Nyhan syndrome, stereotypic movement disorder with self-injury, trichotillomania [hair-pulling disorder], excoriation [skin-picking] disorder).

In which I talk about Anglican theologian Jeremy Taylor and Puritan theologian Jonathan Edwards. Taylor emphasizes the 'nowness' of the Eucharist by describing it as a copy of Christ's re-presentation of his sacrifice in heaven. Edwards emphasizes the 'not-yet-ness' of the Eucharist by describing it as a foretaste of the marriage supper of the Lamb. References in my paper: Anglican Church in North America. The Book of Common Prayer. Huntington Beach, CA: Anglican Liturgy Press, 2019. Danaher Jr., William J. “By Sensible Signs Represented: Jonathan Edwards' Sermons on the Lord's Supper.” Pro Ecclesia 7, no. 3 (August 1998). Accessed October 20, 2023. Atla Religion Database. Edwards, Jonathan. “Sermon Notes on 1 Corinthians 1:9.” 1729. Sermons, Series II. WJE Online Vol. 44. Jonathan Edwards Center, Yale University, New Haven, CT. ———. “Sermon Notes on 1 Corinthians 11:29.” January 1733. Sermons, Series II. WJE Online Vol. 48. Jonathan Edwards Center, Yale University, New Haven, CT. ———. “Sermon Notes on Luke 22:30.” June 1733. Sermons, Series II. WJE Online Vol. 48. Jonathan Edwards Center, Yale University, New Haven, CT. McAdoo, H. R. The Eucharistic Theology of Jeremy Taylor Today. Norwich, UK: The Canterbury Press Norwich, 1988. McAdoo, H.R. and Kenneth W. Stevenson. The Mystery of the Eucharist in the Anglican Tradition. Norwich, UK: The Canterbury Press Norwich, 1997. McClymond, Michael J. and Gerald R. McDermott. The Theology of Jonathan Edwards. New York: Oxford University Press, 2012. Taylor, Jeremy. “The Worthy Communicant.” In Jeremy Taylor: Selected Works. Edited by Thomas K. Carroll. Mahwah, NJ: Paulist Press, 1990. Beneath The Willow Tree is a podcast dedicated to the pursuit of Truth through wisdom and imagination. Join host Sophie Burkhardt as she, fuelled by wonder and a quest for the beautiful, explores philosophy, theology, the arts and all things worthy of thought beneath the willow tree. If you might ever be interested in talking about any such things, or a specific book or movie, etc. please reach out to me at sdburkhardt321@gmail.com!

Parentheses added for emphasis are mine To many Greco-Romans readers, both Jews and gentiles, the promise of star-like (Starchild X2M.111-144) seed (Double Helix X2M.91-110) would have naturally been understood to imply that Abraham's seed would share in the indestructible life (PH11 Indestructible Element) of celestial beings. One could call this astralization or angelification or even deification, although Paul never does. For Paul, then, the gift of the pneuma brings about four significant and substantive changes that remedy the gentile problem. First, the gift of the pneuma, precisely because it is the pneuma of Abraham's seed, Christ, brings gentiles into a genealogical relationship with Abraham himself. Gentiles have now become real, material seed of Abraham (Gal 3:29). Second, this material, pneumatic connection between Abraham and gentiles-in-Christ is also the pneuma of the son of God (Gal 4:6), which Paul elsewhere describes as the pneuma of God, the pneuma of Christ, and the pneuma of the one (God) who raised Jesus from the dead (Rom 8:9-11). Thus, those in Christ become sons of God themselves. As a consequence, gentiles have been freed from the malevolent powers-the stoicheia—that rule the world. Third, this freedom from the powers of this evil age produces an inner transformation that brings about the solution to the gentile moral problem that Paul caricatures in Rom 1:18-32. The gift of the pneuma now results in the moral capacity and ability for self-mastery. Gentiles now can effectively combat the works of the flesh, which keep one from inheriting the kingdom of God (Gal 5:16-21), and produce the fruit of the pneuma (5:23-24). Fourth, and finally, through the reception of the pneuma, gentiles become seed of Abraham, a virtuous people who have been given the deposit (appaßúr) on all the promises of God (2 Cor 1:20; cf. Eph 1:13-14), promises that will result in their mortality being swallowed up by life 2 Cor 5:5) so that they can partake in the indestructible life (PH11 Indestructible Element) of the eschaton and rule the kosmos. (PH12 Extending the Galactic Crown) Thiessen Matthew. 2016. Paul and the Gentile Problem. New York: Oxford University Press, 160.

by Mike Parker (Mike Parker is a long-time FAIR member who has graciously allowed us to use materials he originally prepared for the Hurricane Utah Adult Religion Class) Class Notes Recommended books: Hardy, Grant, ed., The Annotated Book of Mormon. New York: Oxford University Press, 2023.  Skousen, Royal, ed. The Book of Mormon: The Earliest Text. 2nd ed. […] The post Come, Follow Me with FAIR – Introductory Pages of the Book of Mormon – Mike Parker appeared first on FAIR.

The Rebecca Riots took place in Wales in the 1830s and 1840s. While these events are often described as a protest against heavy road tolls, that was only a small part of the story.  Research: Age of Revolution. “Rebecca and her daughters.” https://ageofrevolution.org/200-object/rebecca-and-her-daughters/ Age of Revolution. “Tollhouse designed by Thomas Telford.” https://ageofrevolution.org/200-object/tollhouse-designed-by-thomas-telford/ Britannica, The Editors of Encyclopaedia. "Rebecca Riots". Encyclopedia Britannica, 4 Oct. 2010, https://www.britannica.com/event/Rebecca-Riots. Accessed 26 October 2023. Evans, Henry Tobit. “Rebecca and her daughters, being a history of the agrarian disturbances in Wales known as The Rebecca Riots. Edited by G.T. Evans.” Cardiff Educational Pub. Co. 1910. Evans, Neil. “The Rebecca Riots.” Wales History. https://www.bbc.co.uk/wales/history/sites/themes/society/politics_rebecca_riots.shtml Jones, David J. V. “Rebecca's children : a study of rural society, crime, and protest.” Oxford : Clarendon Press ; New York : Oxford University Press. 1989. Jones, Rhian E. “Petticoat Heroes: Gender, Culture and Popular Protest in the Rebecca Riots.” University of Wales Press. 2015. Loveluck-Edwards, Graham. “19th Century Welsh insurrection | The Merthyr Rising | The Rebecca Riots | The Chartists Revolt.” Via YouTube. 6/17/2023. https://www.youtube.com/watch?v=fZRrPJ3eDKE Rees, Lowri Anne. “Paternalism and rural protest: the Rebecca riots and the landed interest of south-west Wales.” The Agricultural History Review , 2011, Vol. 59, No. 1 (2011). http://www.jstor.com/stable/41330097 Rees, Lowri Anne. “The woman who dared to stand up to the Rebecca rioters.” Wales Online. 3/1/2017. https://www.walesonline.co.uk/lifestyle/nostalgia/woman-who-dared-stand-up-12596830 Seal, Graham. “Tradition and Agrarian Protest in Nineteenth-Century England and Wales.” Folklore , 1988, Vol. 99, No. 2 (1988). Via JSTOR. https://www.jstor.org/stable/1260453 The National Archives. “Rebecca riots.” https://www.nationalarchives.gov.uk/education/resources/rebecca-riots/ Turner, Chris. “Revisiting Rebecca Riots.” Canolfan Garth Olwg. Via YouTube. 3/4/2022. https://www.youtube.com/watch?v=O0VemuEEyvI See omnystudio.com/listener for privacy information.

Abundance surveys in wildlife management aim to estimate the population size of a species within a specific area. While these surveys are crucial for understanding population dynamics and informing management decisions, they come with various challenges that need careful consideration.   McGill, B.J. and Magurran, A.E. (2011) Biological diversity: Frontiers in measurement and assessment. New York: Oxford University Press.    Music from #Uppbeat (free for Creators!): https://uppbeat.io/t/paul-yudin/your-adrenaline License code: QWS1TG5BYTFK2P

1991's Black Robe is probably a movie you've never heard of, but maybe you should. It's one of the rare films that travel back to 17th Century New France to allow us to witness interactions between Indigenous communities and Jesuit missionaries. I watched this film in college and it made an impression on me. So I asked Michael Oberg to come on the pod to talk not only about this film but about how to teach this film as well as point out the complicated relationships between people during the era. This is maybe a bit more cerebral episode than some of the others, and I hope you like it.About our guest:Michael Leroy Oberg, the author of Native America, is Distinguished Professor of History at SUNY-Geneseo and founder of the Geneseo Center for Local and Municipal History, which he directed from 2019 until 2022.  In addition to this textbook, he has written the following works:   Dominion and Civility: English Imperialism and Native America, 1585-1685 (Ithaca: Cornell University Press, 1999); Uncas: First of the Mohegans, (Ithaca: Cornell University Press, 2003); Samuel Wiseman's Book of Record: The Official Account of Bacon's Rebellion in Virginia, (Lanham: Lexington Books, 2005); The Head in Edward Nugent's Hand: Roanoke's Forgotten Indians,  (Philadelphia: University of Pennsylvania Press, 2007); the first edition of Native America; Professional Indian: Eleazer Williams's American Odyssey, (Philadelphia: University of Pennsylvania Press, 2015); and Peacemakers: The Iroquois, the United States, and the Treaty of Canandaigua, 1794, (New York: Oxford University Press, 2015).  He has published, as well, articles and reviews, and has worked as a historical consultant for native communities in New York and North Carolina, as well as for the Indian Resources Section of the United States Department of Justice.  He has won awards for his teaching and research in Montana and in New York, including the SUNY Chancellor's Award for Excellence in Teaching.

In this interview, Prof Bettina Schmidt talks about: - How to understand Spirit Possession using a context-sensitive approach (deictic) - The difference between how scholars and practitioners define religious experiences - How to define Shamanism and the evolution of its semantics - Her Fieldwork in Brazil with ecstatic religions. CONNECT & SUPPORT

Season 2, Episode 4: "Can Anyone Tell If I'm A Virgin..." For transcripts, follow the link here   Please support our show! Please consider a tax-deductible donation to our podcast via the Foundation for Delaware County, a 501c3 organization.   Every purchase of RWQ merch also helps support our show!    Please rate and review us on Apple Podcasts–and tell your friends about us!   Show Notes:  Huge shout out to Mercury Stardust (https://mercurystardust.com/merctree), Jory (@alluringskull), and Point of Pride (https://www.pointofpride.org/about) who raised over $2 MILLION during a 30hr live stream / Tik-Tok-A-Thon to support gender-affirming care at the end of March! Historical Sources Blank, Hanne. Virgin: The Untouched History. Bloomsbury Press, 2007. Moslener, Sara. Virgin Nation: Sexual Purity and American Adolescence. New York: Oxford University Press, 2015. Reinarz, Jonathan. Past Scents: Historical Perspectives on Smell. University of Illinois Press, 2014. https://www.jstor.org/stable/10.5406/j.ctt7zw5zg. Rodriguez, Sara. "Restoring 'Virginal Conditions' and Reinstating the 'Normal': Episiotomy in 1920," in Heterosexual Histories, Rebecca Davis and Michele Mitchell, eds. (New York University Press, 2021), 303-330.   Medical References Rosa M. Laterza, Mario De Gennaro, Andrea Tubaro, Heinz Koelbl.  Female pelvic congenital malformations. Part I: embryology, anatomy and surgical treatment.  European Journal of Obstetrics & Gynecology and Reproductive Biology, Volume 159, Issue 1, 2011, Pages 26-34, Scarleteen https://www.scarleteen.com/ Jen Gunter's Twitter thread about hymens/virginity: https://twitter.com/DrJenGunter/status/1192143613947457537?s=20 Moussaoui, D., Abdulcadir, J. and Yaron, M. (2022), Hymen and virginity: What every paediatrician should know. J Paediatr Child Health, 58: 382-387. https://doi-org.ezproxy.library.wisc.edu/10.1111/jpc.15887 https://www.who.int/news/item/17-10-2018-united-nations-agencies-call-for-ban-on-virginity-testing Olson RM, García-Moreno C. Virginity testing: a systematic review. Reprod Health. 2017 May 18;14(1):61. doi: 10.1186/s12978-017-0319-0. PMID: 28521813; PMCID: PMC5437416.

Almost everywhere you turn in health communication—really, in any kind of communication — you'll find Social Cognitive Theory (SCT) at the root of some pretty fundamental truths about how human behavior is influenced by others and by the world around us. While you may never have worked on a campaign or intervention that was specifically designed with the theory itself in mind, you've probably incorporated dozens of tactics and strategies based on SCT.In this episode, we unpack its six main constructs and give a shoutout to the many things it has influenced, from entertainment education to celebrity product endorsements to cancer support groups to social media. And don't forget Bobo the Doll… that famous experiment you probably learned about in Psych 101 that was one of the things that formed the basis of SCT's development by social psychologist Albert Bandura.Resources:The theory heard 'round the world (apa.org)Social Cognitive Theory: Definition and Examples (thoughtco.com)Diagram of Social Cognitive TheoryBobo doll experiment - WikipediaBobo doll experiment - WikipediaExamples of SCT in use:Sebastian, A. T., Rajkumar, E., Tejaswini, P., Lakshmi, R., & Romate, J. (2021). Applying social cognitive theory to predict physical activity and dietary behavior among patients with type-2 diabetes. Health psychology research, 9(1), 24510. Chirico A., Lucidi F., Merluzzi T., Alivernini F., Laurentiis M., Botti G., Giordano A. A meta-analytic review of the relationship of cancer coping self-efficacy with distress and quality of life. Oncotarget. 2017; 8: 36800-36811. Retrieved from  Story, C. R., Knutson, D., Brown, J. B., Spears-Laniox, E., Harvey, I. S., Gizlice, Z., & Whitt-Glover, M. C. (2017). Changes in social support over time in a faith-based physical activity intervention. Health education research, 32(6), 513–523.Wang, H., & Singhal, A. (2021). Theorizing entertainment-education: A complementary perspective to the development of entertainment theory. In P. Vorderer, & C. Klimmt (Eds.) The Oxford Handbook of Entertainment Theory (pp. 819-838). New York: Oxford University Press.Please click the button to subscribe so you don't miss any episodes and leave a review if your favorite podcast app has that ability. Thank you!For more information, visit the Health Comm Central website at: http://www.HealthCommCentral.com© 2022 - 2023 Karen Hilyard, Ph.D. Connect with me on:LinkedIn: https://www.linkedin.com/company/health-comm-central/Twitter: @HealthCommCtrlInstagram: @health.comm.central

EPISODE NOTES: Every year, one of the biggest parties in the United States takes place in the 300-year-old streets of New Orleans. This episode traces the history of Mardi Gras and its costuming practices in New Orleans up to the twentieth century. Support us at :https://www.patreon.com/historyunhemmedhttps://anchor.fm/historyunhemmed/support Follow us on: Instagram: @history_unhemmed Facebook: History Unhemmed Thank you!

Halloween may be over, but Anna and Amber are keeping it spooky as they discuss curses and their consequences this week. Anna shares some tactics for recovering stolen tunics at Aquae Sulis (Bath, England), and what perils awaited medieval Javanese wrongdoers. Meanwhile, Amber looks at a ritual executioner from Australia, his highly collectible shoes, his supernatural counterpart, and the very real deaths that result from his work.To learn more about today's subject, check out: The Curse of King Tut: Facts & Fable (Live Science)Getting Even in Roman Britain: The Curse Tablets from Bath (Aquae Sulis) (Folklore Thursday)A Brief History of Bath, England (Local Histories)Roman Inscriptions of BritainAdams, Geoff W. “The Social and Cultural Implications of Curse Tablets [Defixiones] in Britain and on the Continent.” Studia Humanoria Tartuensia 7A, no 5. (2006):8-10.Cousins, Eleri H. “Votive Objects and Ritual Practice at the King's Spring at Bath.” TRAC 2013: Proceedings of the Twenty-Third Annual Theoretical Roman Archaeology Conference, London 2013. Ed. Hannah Platts, Caroline Barron, Jason Lundock, John Pearce, and Justin Yoo. Philadelphia, PA: Oxbow, 2014. 52-64.Cunliffe, Barry, and Peter Davenport, eds. The Temple of Sulis Minerva at Bath: The Site. Volume 1 of the Temple of Sulis Minerva at Bath. Oxford: OUCA, 1985.—. The Temple of Sulis Minerva at Bath: The Finds from the Sacred Spring. Volume 2 of the Temple of Sulis Minerva at Bath. Oxford: OUCA, 1988.Fagan, Garrett G. Bathing in Public in the Roman World. Ann Arbor, MI: University of Michigan Press, 2005.Henig, Martin. Religion in Roman Britain. London: Batsford, 1984.Ireland, Stanley. Roman Britain: A Sourcebook. 3rd ed. New York: Routledge, 2008.Ogden, Daniel. Magic, Witchcraft, and Ghosts in the Greek and Roman Worlds: A Sourcebook. New York: Oxford University Press, 1992.Tomlin, R.S.O. “Voices from the Sacred Spring.” Bath History. Vol. 4. Ed. Trevor Facett. Bath, United Kingdom: Millstream, 1992.Versnel, H.S. “Prayers for justice, east and west: Recent finds and publications since 1990. ” Magical practice in the Latin West: Papers from the international from the international conference held at the University of Zaragoza, 30 Sept.-1 Oct. 2005. Ed. by R.L. Gordon and Marco Simon. Leiden: Brill, 2010.Indigenous Australia Timeline - 1500 to 1900 (Australia Museum)A rare and unusual West Australia Aboriginal ritual kit (Bonhams)Late 19th-Century Australian Aboriginal Artifacts (Antiques Roadshow)The Native Tribes of Central Australia (University of Adelaide)Death and sorcery (Forensic Science, Medicine and Pathology)

Welcome to the Counterweight podcast, where we talk about how we can strive for a world in which freedom and reason are at the forefront of all human society. In this week's podcast, we speak with Spencer Case about patriotism and its malcontents. Spencer Jay Case website: https://www.spencercasephilosophy.com/ Podcast: https://www.buzzsprout.com/956725 Case, S. Political Conviction and Epistemic Injustice. Philosophia 49, 197–216 (2021). https://doi-org.libserv-prd.bridgew.edu/10.1007/s11406-020-00263-w Gottman Institute: https://www.gottman.com/ Fricker,M. (2007). Epistemic injustice: Power and the ethics of knowing. New York: Oxford University Press. Stephen J. Flusberg, Teenie Matlock & Paul H. Thibodeau (2018) War metaphors in public discourse, Metaphor and Symbol, 33:1, 1-18, DOI: 10.1080/10926488.2018.1407992 Read our new mission: https://counterweightsupport.com/counterweight-manifesto/ Join us on Patreon for the latest Counterweight news & content: https://www.patreon.com/Counterweight Website: https://counterweightsupport.com Follow: https://twitter.com/Counter_Weight_ https://www.facebook.com/Counterweightsupport

Josh Hutchinson and Sarah Jack present Dr. Scott Culpepper. He is a historian, storyteller, author and Professor of History at Dordt University in Sioux Center, IA.  We discuss the Connecticut Witch Trials in depth, including dialog on Governor John Winthrop Jr,, alchemy, and specific accused witches. We look for answers to our advocacy questions: Why do we witch hunt? How do we witch hunt? How do we stop hunting witches?“Records of the Particular Court of Connecticut, 1639-1663.” Collections of the Connecticut Historical Society. Vol. 22. Hartford, CT: Connecticut Historical Society: 1928.John Putnam Demos, Entertaining Satan: Witchcraft and the Culture of Early New England, Updated Edition. New York: Oxford University Press, 2004.Paul B. Moyer, Detestable and Wicked Arts: New England and Witchcraft in the Early Modern Atlantic World. Ithaca, New York: Cornell University Press, 2020.Walter W. Woodward, Prospero's America: John Winthrop, Jr., Alchemy, and the Creation of New England Culture, 1606-1676. Chapel Hill, North Carolina: University of North Carolina Press, 2013.Matthew Hopkins, The Discovery of Witches. London: For R. Royston, 1647.https://www.bl.uk/collection-items/the-discovery-of-witchesDr. Culpepper's Blog, The Imaginative HistorianYoutube - Connecticut Witch Trials with Dr. Scott CulpepperDr. Scott Culpepper Professor ProfileNew London Connecticut Historical SocietyCT W.I.T.C.H. MemorialPlease sign the petition to exonerate those accused of witchcraft in Connecticut CT State Historian, Walter W. WoodwardNew Haven Colony HistoryRegicide History, New England Historical SocietyLeo Igwe, AfAWWinthrop's Journal (Sr.)Tickets for Salem Ballet, Ballet Des Moines Saltonstall's Trial Play TicketsJoin us on Discord to share your ideas and feedback.WebsiteTwitterFacebookInstagramPinterestLinkedInYouTubeTikTokDiscordBuzzsproutSupport the show --- Send in a voice message: https://podcasters.spotify.com/pod/show/witchhunt/message

Season 1 - Episode 4: "Can I Get Pregnant If.." For transcripts, follow the link here   Show Notes: Health related links: http://news.bbc.co.uk/2/hi/health/7447942.stm http://www.drmomma.org/2008/06/human-ovulation-clearly-photographed.html www.dodsonandross.com ​ Historical sources: Brodie, Janet Farrell. Contraception and Abortion in 19th-Century America. Ithaca: Cornell University Press, 1994. Cobb, M. “An Amazing 10 Years: The Discovery of Egg and Sperm in the 17th Century.” Reproduction in Domestic Animals 47, no. 4: 2–6. https://doi.org/10.1111/j.1439-0531.2012.02105. Horowitz, Maryanne Cline. “The ‘Science' of Embryology Before the Discovery of the Ovum.” In Connecting Spheres: European Women in a Globalizing World, 1500 to the Present, edited by  Marilyn J. Boxer and Jean H. Quataert, 2nd ed., 104–12. New York: Oxford University Press, 2000. Martin, Emily. “The Egg and the Sperm: How Science Has Constructed a Romance Based on Stereotypical Male-Female Roles.” Signs 16, no. 3 (1991): 485–501.      

In this episode we respond to a listener question about our top 5 examples of scientific racism. Unfortunately, in the five years of this podcast, we've only discussed two of these people/topics, so we've got a lot of work to do to get up to speed. Here are some resources for our examples. Some resources 1. The Bell Curve Gould, S. J. (1996). The Mismeasure of Man (Revised and Expanded ed.). New York: WW Norton & Company. Herrnstein, R., & Murray, C. A. (1994). The Bell Curve: Intelligence and class structure in American life. New York: Free Press. Bindon, J., Peterson, E.L.. Weaver, L.J. (2018, 12/22/2018). Race and Intelligence, Part 3 [Retrieved from http://speakingofrace.ua.edu/podcast/race-and-intelligence-part-3] 2. Biological determinism of the 1960s Ardrey, R. (1966). The Territorial Imperative: A Personal Inquiry Into the Animal Origins of Property and Nations. New York: Atheneum. Ehrlich, P. R. (1968). The Population Bomb. New York: Ballantine Books. Lorenz, K. (1966). On Aggression. New York: Harcourt, Brace & World. Montagu, A., Barnett, S. A., & Montagu, T. L. A. (1968). Man and Aggression. New York: Oxford University Press. Morris, D. (1967). The Naked Ape: A Zoologist's Study of the Human Animal. New York: McGraw-Hill. 3. Carleton Stevens Coon Coon, C. S. (1962). The Origin of Races. New York: Alfred A. Knopf. Coon, C. S. (1981). Adventures and discoveries: The autobiography of Carleton S. Coon. Englewood Cliffs, NJ: Prentice Hall. Myrdal, G. (1944). An American dilemma: the Negro problem and modern democracy. (2 vols.). Oxford, England: Harper. Putnam, C. (1961). Race and reason: A Yankee view. Washington, DC: Public Affairs Press. 4. Ernst Haeckel Levit, G. S., & Hossfeld, U. (2019). Ernst Haeckel in the history of biology. Current Biology, 29(24), R1276-R1284. doi:https://doi.org/10.1016/j.cub.2019.10.064 5. Carl Linnaeus Linnaeus, C. (1735). Systema naturae, sive Regna Tria Naturae systematice proposita per classes, ordines, genera, & species. Leiden: Johan Wilhelm de Groot. Bindon, J., Peterson, E.L., Weaver, L.J. (2018, 5/8/2018). The blame game—18th century version [Retrieved from http://speakingofrace.ua.edu/podcast/the-blame-game-18th-century-version]

Free love didn't always refer to a sexually active lifestyle…with many casual partners and little to no commitment. That's what it meant in the 1960's and 70's. In the 19th century, the Free Love Movement promoted the idea of removing the state from decisions about marriage, sex and fidelity. Sounds tame now. Then, it's advocates were called sex radicals. Tune in for all the juiciness on this episode of All the F Words when Joanne and Gabi talk about FREE LOVE.Follow us on social media @allthefwordspodWrite to us! allthefwordspod@gmail.comEmma Goldman – Free Lovehttps://www.pbs.org/wgbh/americanexperience/features/goldman-free-love/The Encyclopedia of the American Left. 2nd ed. New York: Oxford University Press, 1998. https://www.amazon.com/Encyclopedia-American-Left-Mari-Buhle/dp/0195120884 Free Love and Women's History – Free Love in the 19th century and laterhttps://www.thoughtco.com/free-love-and-womens-history-3530392Age of consent laws: The ages of consent throughout the country were apparently 10 or 12 throughout much of the 1800s; they then rose to 16 or 18 by 1920, according to Mary Odem's “Delinquent Daughters: Protecting and Policing Adolescent Female Sexuality in the United States, 1885-1920,” and there have been minor fluctuations since then.https://www.ageofconsent.net/states

Lauren and JJ discuss real-world interventions for compassion fatigue. References: 1. Fonken, L. (2019). Living between the lines: Life, work and wellbeing. 2019 Pacific Veterinary Conference Proceedings. http://www.vin.com 2. National Wellness Institute. (2020). Retrieved August 28, 2021, from https://nationalwellness.org/resources/six-dimensions-of-wellness/ 3. Substance Abuse and Mental Health Services Administration. (n.d.). Creating a healthier life: A step-by-step guide to wellness. Department of Health and Human Services. 4. Swarbrick, M. (2006). A wellness approach. Psychiatric rehabilitation journal, 29(4), 311-314. https://doi.org/10.2975/29.2006.311.314 5. The Ohio State University Office of Student Life Wellness Center. (2021). Retrieved August 28, 2021, from https://swc.osu.edu/about-us/nine-dimensions-of-wellness/ 6. Munley, P. H. (1977). Erikson's theory of psychosocial development and career development. Journal of vocational behavior, 10(3), 261-269. https://doi.org/10.1016/0001-8791(77)90062-8 7. Fonken, L. (2019). A view from the edge: Understanding the challenges to veterinary wellbeing. 2019 Pacific Veterinary Conference Proceedings. http://www.vin.com 8. Halifax, J. (2018). Standing at the edge: Finding freedom where fear and courage meet. Flatiron Books. 9. Alvis, D. (2020). Compassion fatigue: Certification training for healthcare, mental health and caring professionals. PESI, Inc. 10. Tomasi, S. E., Fechter-Leggett, E. D., Edwards, N. T., Reddish, A. D., Crosby, A. E. & Nett, R. J. (2019). Suicide among veterinarians in the united states from 1979 through 2015. Journal of the american veterinary medical association, 254(1), 104-112. https://avmajournals.avma.org/doi/10.2460/javma.254.1.104 11. Nett, R. J., Witte, T. K., Holzbauer, S. M., Elchos, B. L., Campagnolo, E. R., Musgrave, K. J., Carter, K. K., Kurkjian, K. M., Vanicek, C., O'Leary, D. R., Pride, K. R., & Funk, R. H. (2015). Notes from the field: Prevalence of risk factors for suicide among veterinarians – united states, 2014. Morbidity and mortality weekly report, 64(6), 159. 12. Witte, T. K., Spitzer, E. G., Edwards, N., Fowler, K. A. & Nett, R. J. (2019). Suicides and deaths of undetermined intent among veterinary professionals from 2003 to 2014. Journal of the american veterinary medical association, 255(5), 595-608. https://avmajournals.avma.org/doi/10.2460/javma.255.5.595 13. Stone, D., Holland, K., Bartholow, B., Crosby, A., Davis, S. & Wilkins, N. (2017). Preventing suicide: A technical package of policy, programs, and practices. Atlanta, GA: National Center for Injury Prevention and Control, Centers for Disease Control and Prevention. https://www.cdc.gov/violenceprevention/pdf/suicideTechnicalPackage.pdf 14. Lee, E., Daugherty, J., Eskierka, K. & Hamelin, K. (2019). Compassion fatigue and burnout, one institution's interventions. Journal of perianesthesia nursing, 34(4), 767-773. https://doi.org/10.1016/j.jopan.2018.11.003 15. Sullivan, S. & Germain, M. (2020). Psychosocial risks of healthcare professionals and occupational suicide. Industrial and commercial training, 52(1), 1-14. https://doi.org/10.1108/ICT-08-2019-0081 16. Kleiner, S. & Wallace, J. E. (2017). Oncologist burnout and compassion fatigue: Investigating time pressure at work as a predictor and the mediating role of work-family conflict. BMC health services research, 17, 639. https://doi.org/10.1186/s12913-017-2581-9 17. Teater, M. & Ludgate, J. (2014). Overcoming compassion fatigue: A practical resilience workbook. PESI Publishing & Media. 18. Joinson C. (1992). Coping with compassion fatigue. Nursing, 22(4), 116-121. 19. American Veterinary Medical Association. (2021). Assess your wellbeing. Retrieved August 28, 2021. https://www.avma.org/resources-tools/wellbeing/assess-your-wellbeing 20. Compassion Fatigue Awareness Project. (2021). Retrieved August 24, 2021, from https://compassionfatigue.org/index.html 21. Dowling T. (2018). Compassion does not fatigue! The Canadian veterinary journal, 59(7), 749–750. 22. Klimecki, O. & Singer, T. (2011). Empathic distress fatigue rather than compassion fatigue? Integrating findings from empathy research in psychology and social neuroscience. In: Oakley, B., Knafo, A. & Madhavan, G., et al., editors. Pathological Altruism. New York, New York: Oxford University Press; 2011. pp. 1–23. DOI:10.1093/acprof:oso/9780199738571.003.0253 23. Gladding, S. T. & Newsome, D. W. (2018). Clinical mental health counseling in community and agency settings. Pearson Education, Inc. 24. Constantino, M. J., Vîslă, A., Coyne, A. E. & Boswell, J. F. (2018). A meta-analysis of the association between patients' early treatment outcome expectation and their posttreatment outcomes. Psychotherapy, 55(4), 473-485. https://doi.org/10.1037/pst0000169 25. Duarte, J. & Pinto-Gouveia, J. (2016). Effectiveness of a mindfulness-based intervention on oncology nurses' burnout and compassion fatigue symptoms: A non-randomized study. International journal of nursing studies, 64, 98-107. https://doi.org/10.1016/j.ijnurstu.2016.10.002 26. Thieleman, K. & Cacciatore, J. (2014). Witness to suffering: Mindfulness and compassion fatigue among traumatic bereavement volunteers and professionals. Social work, 59(1), 34–41. https://doi.org/10.1093/sw/swt044 27. Gregory, A. (2015). Yoga and mindfulness program: The effects on compassion fatigue and compassion satisfaction in social workers. Journal of religion & spirituality in social work: Social thought, 34(4), 372-393. https://doi.org/10.1080/15426432.2015.1080604 28. Raab, K. (2014). Mindfulness, self-compassion, and empathy among health care professionals: A review of literature. Journal of health care chaplaincy, 20(3), 95-108. https://doi.org/10.1080/08854726.2014.913876 29. Ifrach, E. R. & Miller, A. (2016). Social action art therapy as an intervention for compassion fatigue. The arts in psychotherapy, 50, 34-39. https://doi.org/10.1016/j.aip.2016.05.009 30. Plath, A. M. & Fickling, M. J. (2020). Task-oriented self-care: An innovative approach to wellness for counselors. Journal of creativity in mental health, DOI:10.1080/15401383.2020.1842274 31. Lin, Y., Lin, C. Y. & Li, Y. (2014). Planting hope in loss and grief: Self-care applications of horticultural therapy for grief caregivers in Taiwan. Death studies, 38, 603-611. DOI: 10.1080/07481187.2013.820231 32. Fredborg, B. K., Clark, J. M. & Smith, S. D. (2018). Mindfulness and autonomous sensory meridian response (ASMR). PeerJ. DOI: 10.7717/peerj.5414 33. Curry, N. A. & Kasser, T. (2011). Can coloring mandalas reduce anxiety? Journal of the american art therapy association, 22(2), 81-85. https://doi.org/10.1080/07421656.2005.10129441 34. Mantzios, M., Tariq, A., Altaf, M. & Giannou, K. (2021). Loving-kindness colouring and loving-kindness meditation: Exploring the effectiveness of non-meditative and meditative practices on state mindfulness and anxiety. Journal of creativity in mental health. https://doi.org/10.1080/15401383.2021.1884159 35. Morin, A. (2015, January 24). 10 thinking errors that will crush your mental strength… and how to overcome them. Psychology Today. https://www.psychologytoday.com/us/blog/what-mentally-strong-people-dont-do/201501/10-thinking-errors-will-crush-your-mental-strength 36. Burns, D. D. (2008). Feeling good: The new mood therapy. Harper. 37. Open-Source Psychometrics Project. (2019). Holland code (RIASEC) test. Retrieved August 29, 2021, from https://openpsychometrics.org/tests/RIASEC/ 38. Tims, M., Bakker, A. B. & Derks, D. (2014). Job crafting and job performance: A longitudinal study. European journal of work and organizational psychology, 6, 914-928. https://doi.org/10.1080/1359432X.2014.969245

Lauren and JJ celebrate the start of the podcast's third season with an in-depth episode about compassion fatigue in the veterinary profession. What is it? Who is at risk? What are the symptoms? Find out here! References: 1. American Veterinary Medical Association. (2021). Assess your wellbeing. Retrieved August 28, 2021. https://www.avma.org/resources-tools/wellbeing/assess-your-wellbeing 2. Compassion Fatigue Awareness Project. (2021). Retrieved August 24, 2021, from https://compassionfatigue.org/index.html 3. Fonken, L. (2019). A view from the edge: Understanding the challenges to veterinary wellbeing. 2019 Pacific Veterinary Conference Proceedings. http://www.vin.com 4. Teater, M. & Ludgate, J. (2014). Overcoming compassion fatigue: A practical resilience workbook. PESI Publishing & Media. 5. Nett, R. J., Witte, T. K., Holzbauer, S. M., Elchos, B. L., Campagnolo, E. R., Musgrave, K. J., Carter, K. K., Kurkjian, K. M., Vanicek, C., O'Leary, D. R., Pride, K. R., & Funk, R. H. (2015). Notes from the field: Prevalence of risk factors for suicide among veterinarians – united states, 2014. Morbidity and mortality weekly report, 64(6), 159. 6. Tomasi, S. E., Fechter-Leggett, E. D., Edwards, N. T., Reddish, A. D., Crosby, A. E. & Nett, R. J. (2019). Suicide among veterinarians in the united states from 1979 through 2015. Journal of the american veterinary medical association, 254(1), 104-112. https://avmajournals.avma.org/doi/10.2460/javma.254.1.104 7. Witte, T. K., Spitzer, E. G., Edwards, N., Fowler, K. A. & Nett, R. J. (2019). Suicides and deaths of undetermined intent among veterinary professionals from 2003 to 2014. Journal of the american veterinary medical association, 255(5), 595-608. https://avmajournals.avma.org/doi/10.2460/javma.255.5.595 8. Stone, D., Holland, K., Bartholow, B., Crosby, A., Davis, S. & Wilkins, N. (2017). Preventing suicide: A technical package of policy, programs, and practices. Atlanta, GA: National Center for Injury Prevention and Control, Centers for Disease Control and Prevention. https://www.cdc.gov/violenceprevention/pdf/suicideTechnicalPackage.pdf 9. Lee, E., Daugherty, J., Eskierka, K. & Hamelin, K. (2019). Compassion fatigue and burnout, one institution's interventions. Journal of perianesthesia nursing, 34(4), 767-773. https://doi.org/10.1016/j.jopan.2018.11.003 10. Sullivan, S. & Germain, M. (2020). Psychosocial risks of healthcare professionals and occupational suicide. Industrial and commercial training, 52(1), 1-14. https://doi.org/10.1108/ICT-08-2019-0081 11. Kleiner, S. & Wallace, J. E. (2017). Oncologist burnout and compassion fatigue: Investigating time pressure at work as a predictor and the mediating role of work-family conflict. BMC health services research, 17, 639. https://doi.org/10.1186/s12913-017-2581-9 12. Joinson C. (1992). Coping with compassion fatigue. Nursing, 22(4), 116-121. 13. Dowling T. (2018). Compassion does not fatigue! The Canadian veterinary journal, 59(7), 749–750. 14. Klimecki, O. & Singer, T. (2011). Empathic distress fatigue rather than compassion fatigue? Integrating findings from empathy research in psychology and social neuroscience. In: Oakley, B., Knafo, A. & Madhavan, G., et al., editors. Pathological Altruism. New York, New York: Oxford University Press; 2011. pp. 1–23. DOI:10.1093/acprof:oso/9780199738571.003.0253 15. Alvis, D. (2020). Compassion fatigue: Certification training for healthcare, mental health and caring professionals. PESI, Inc.

Do small statues found in Japan indicate that sushi, tea and kimonos originate from otherworldly beings.  Atlantis, according to Plato this mythic land would be outside the pillars of Heracles, but could he have been wrong? Did aliens try to contact us in Japan by drifting ashore in a hollow boat in 1803 with a box some might say contained a super computer? Our host Fredrik continues the mission to discover what is genuine, fake, and somewhere in between on the TV-show Ancient Aliens. In this episode we will start our journey into season 2 and an episode about underwater worlds. So put on that scuba gear and let's dive straight on to it. We are joined this week by none other than Tehya (TK) from “For the love of history”. Podcaster by night, teacher by day and former Atlantis hunter. Her knowledge about Japanese history is amazing and she provides this episode with a lot of great knowledge nuggets. If you want to hear more from Tehya you can find her podcast on https://podcasts.apple.com/us/podcast/for-the-love-of-history/id1506003489 (Apple), https://www.amazon.com/For-the-Love-of-History/dp/B08JJRNH7D (Amazon), https://podcasts.google.com/feed/aHR0cHM6Ly9mZWVkcy5jYXB0aXZhdGUuZm0vZm9yLXRoZS1sb3ZlLW9mLWhpc3Rvcnkv?sa=X&ved=0CAMQ4aUDahcKEwiAofG7taf2AhUAAAAAHQAAAAAQAQ&hl=sv (Google )Podcast or any other player. You can follow her on https://www.instagram.com/accounts/login/?next=/fortheloveof_historypodcast/ (Instagram), https://twitter.com/fortheloveofhi3 (twitter )or check out her https://www.patreon.com/fortheloveofhistorypodcast (patreon). According to signals from outer space there might also be a https://www.fortheloveofhistorypodcast.com/home (website that you find right here). We did talk about a painting in the episode and it did turn out to be an old school poster. Unfortunately it's not within the public domain but https://www.lookandlearn.com/history-images/A010285/Primitive-men-hunting-a-rhinoceros (it can be found here )if you are curious.  In this water themed episode we did cover these little topics: Atlantis Bermuda Triangle Yonaguni monument Utsuro-bune Dogu figures Jamon Culture India's sunken cities Lake Titicaca's sunken temple Sources, resources and further reading suggestionsFeder, K.L. (2020). Frauds, myths, and mysteries : science and pseudoscience in archaeology. New York: Oxford University Press. Mit.edu. (2009). The Internet Classics Archive | Timaeus by Plato. [online] Available at: http://classics.mit.edu/Plato/timaeus.html (http://classics.mit.edu/Plato/timaeus.html) . Mit.edu. (2009). The Internet Classics Archive | Critias by Plato. [online] Available at: http://classics.mit.edu/Plato/critias.html (http://classics.mit.edu/Plato/critias.html).  https://www.researchgate.net/publication/332031766_Cities_under_the_Mediterranean (Muckelroy, K. (1980). Archeology underwater : an atlas of the world's submerged sites. New York: Mcgraw-Hill. pp. 162 - 177.) Fitzpatrick-Matthews, K. (2012). An underwater city west of Cuba. [online] Available at: https://badarchaeology.wordpress.com/2012/10/28/an-underwater-city-west-of-cuba/ (https://badarchaeology.wordpress.com/2012/10/28/an-underwater-city-west-of-cuba/). April Holloway (2014). What Happened to the Sunken City of Cuba? [online] Ancient-origins.net. Available at: https://www.ancient-origins.net/ancient-places-americas/what-happened-sunken-city-cuba-001883.%E2%80%8C (https://www.ancient-origins.net/ancient-places-americas/what-happened-sunken-city-cuba-001883.‌)  Theoi.com. (2017). APOLLODORUS, THE LIBRARY BOOK 1 - Theoi Classical Texts Library. [online] Available at: https://www.theoi.com/Text/Apollodorus1.html (https://www.theoi.com/Text/Apollodorus1.html).  1.4.1 www.theoi.com. (n.d.). HYGINUS, FABULAE 50-99 - Theoi Classical Texts Library. [online] Available at: https://www.theoi.com/Text/HyginusFabulae2.html (https://www.theoi.com/Text/HyginusFabulae2.html). 53 NOAA. Historical Maps and Charts

What is Mandaeism? And Who are the Mandaeans?This religious group from middle east has a long and rich history that connects it to Gnosticism, Early Judaism and John the Baptist. Listen to find out more about this fascinating tradition.Sources:Buckley, Jorunn J. Jacobsen (2002). "The Mandaeans: ancient texts and modern people". New York: Oxford University Press.Larson, Göran; Simon Sorgenfrei, Max Stockman (2017). "Religiösa minoriteter från Mellanöstern" (Religious minorities from the Middle East). Myndigheten för stöd till trossamfund. Our GDPR privacy policy was updated on August 8, 2022. Visit acast.com/privacy for more information.